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ANACALYPSIS, 

OR, 

AN  INQUIRY  INTO  THE  ORIGIN 


OF 


LANGUAGES,  NATIONS,  AND  RELIGIONS. 


ANACALYPSIS, 


ATTEMPT  TO  DRAW  ASIDE  THE  VEIL 


OF 


OR, 


AN  INQUIRY  INTO  THE 


OF 


LANGUAGES,  NATIONS,  AND  RELIGIONS. 

Btf"  THE  LATE 

GODFREY    HIGGINS,    ESQ., 


,  F.R.ASIAT.SOC.,  F,R,AST,S., 
OF  SKBLLOV  GRANGE,  NEAR  DONCASTER. 


RES  VERBIS,    ET  VERBA  ACCENDUNT  LXTMINA    REBUS. 


VOL.  II. 


LONDON: 

LONGMAN,  REES,  ORME,  BROWN,  GREEN,  AND  LONGMAN,  PATERNOSTER  ROW. 

1836. 


PRINTED  BY  GEORGE   SMALLFIELDj  HACKNEY. 


PREFACE. 


THE  first  volume  of  this  work  was  finished  in  June,  1833,  -although  the  Title,  for  the 
sake  of  uniformity,  bears  the  date  of  1836*  The  second  volume  was  commenced;  and  it 
was  the  Author's  intention  to  have  proceeded  to  its  completion.  But,  having  attended 
The  British  Association  for  the  Advancement  of  Science,  held  that  year  at  Cambridge, 
he  wrote  thence  to  his  printer,  stating,  that  he  was  labouring  under  severe  bodily  afflic- 
tion ;  that  he  should  endeavour  to  reach  home  as  speedily  as  possible ;  and  adding,  as  it 
were  prophetically,  that  he  should  never  leave  it  again,  till  he  was  conveyed  to  his  yrace. 
So  deeply  interested,  however,  did  Mr.  Higgins  feel  in  the  completion  of  his  work,  that 
he  wrote  frequently — alternately  expressing  hope  and  doubt  of  his  recovery.  Having 
made  what  he  deemed  necessary  arrangements  for  placing  the  manuscript  in  the  hands 
of  his  appointed  editor,  he  continued  to  devote  his  attention  to  it,  till  a  few  days  previous 
to  his  decease.  This  occurred  on  the  9th  of  August,  1833. 

After  Mr,  Higgins's  interment,  his  only  Son  and  Executor  wrote  to  say  he  was  directed" 
to  forward  the  copy,  that  the  printing  might  be  proceeded  with,  and  expressing  his 
desire  to  carry  his  Father's  wishes  fully  into  effect.     Here  it  may  suitably  be  stated, 
that,  at  the  sole  expense  of  Godfrey  Higgins,  his  son,  this  posthumous  volume  of  the 
Author's  is  published. 

The  Friends  and  the  Literary  and  Scientific  Associates  of  the  Author  may  have  felt 
surprised  that  this  publication  has  been  so  long  delayed.  The  delay  has  been  unavoid- 
able: for,  although  Mr.  Higgins  had  made  preparations  for  the  progress  of  the  work,  had 
his  life  been  spared,  yet  when  the  manuscript  was  placed  in  the  hands  of  another,  many 
parts  of  it  appeared  to  require  curtailment,  or  omission,  to  avoid  repetitions.  The  doubts  of 
the  Editor  might  have  been  removed  immediately  had  he  been  able  to  submit  them  to 
the  Author. — As  numerous  quotations  had  been  made,  it  was  necessary  for  tfae  Editor 
frequently  to  go  to  the  British  Museum  to  collate  them  with  the  originals.  His  distance 
from  the  Museum,  the  number  of  books  often  required  for  a  single  sheet,  and  the  time 

VOL.    IT.  6 


VI  PREFACE. 

unavoidably  consumed  in  finding  them,  sometimes  occupied  the  greater  part  of  a  day, 
without  the  object  being  fully  accomplished;  for  it  sometimes  happened,  that  quotations 
had  been  made  from  works  which  could  not  be  found  even  in  that  great  establishment: 
and,  at  certain  periods  of  each  month,  the  Editor's  attention  was  fully  occupied  by  the  inci- 
dental duties  of  his  profession.  During  those  periods,  the  work  was  delayed,  as  no  part 
of  the  manuscript  was  placed  in  the  hands  of  the  compositor  till  it  had  been  carefully 
examined,  in  order  to  supply  references  to  the  first  volume,  or  to  preceding  sheets  of 
the  second — some  of  which  had  not  been,  and  many  of  which  could  not  be,  supplied 
by  the  Author.  Delays  have  also  occasionally  arisen  from  the  Editor's  inability  to 
attend  to  the  work  in  consequence  of  indisposition.  Suffice  it  to  say,  that  the  publica- 
tion of  the  volume  has  not  been  retarded  by  Mr.  Higgins,  who  has  uniformly  evinced  an 
anxiety  to  see  his  Father's  wishes  realized. 

In  supplying  references  to  the  first  volume,  it  was  sometimes  found,  that  the  Index, 
though  copious,  was  not  so  specific  as  was  desirable,  as  subjects  alluded  to  under  a  given 
name,  could  be  found  only  by  referring  to  many  pages  appended  to  that  name,  To 
obviate  this  inconvenience,  a  more  detailed  Index  is  given  with  this  volume;  and  it  is 
hoped,  that  nearly  every  subject  or  opinion  contained  in  it  may  be  found  by  seeking  it 
under  its  appropriate  head. 

The  reader  may  possibly  feel  somewhat  disappointed,  if  he  peruse  the  entire  volume 
carefully,  that  the  promise  made  (in  p,  145)  by  the  Author,  that  he  would  "exhibit,  in 
a  future  book,  the  Christianity  of  Jesus  Christ,  from  his  own  mouth,"  has  not  been  ful- 
filled so  amply  as  he  anticipated.  The  probability  is,  that  had  the  Author  s  life  been 
spared,  he  would  have  left  no  pledge  unredeemed.  He  may,  however,  have  thought, 
that  what  is  contained  in  the  concluding  page  was  sufficient.  At  all  events,  neither  the 
Author's  Son  nor  the  Editor  felt  justified  in  attempting  to  supply  what  may,  perhaps,  be 
regarded  as  an  omission.  They  esteemed  it  their  duty  to  allow  the  Author  alone  to  speak 
for  himself.  His  views  respecting  Jesus  Christ  and  his  religion  are  stated  explicitly  in 
Various  parts  of  the  volume.  These  views  will  doubtless  excite  astonishment  in  some, 
and  displeasure  in  those  who,  while  they  deny  infallibility  to  the  Pope,  write,  and  speak, 
and  act,  as  if  they  possessed  that  attribute.  To  the  honest  and  intelligent  inquirer  after 
truth,  there  can  be  nothing  really  offensive  in  the  statement  of  opinions  directly  opposed 
to  his  own,  if  those  opinions  are  honestly  propounded.  If  the  Author's  statements  re- 
specting many  of  the  rites  and  doctriaes  of  the  endowed  and  unendowed  sects  of  Chris- 
tendom can  be  shewn  to  be  groundless,  numerous  advocates  of  those  rites  and  doctrines 
will,  without  doubt,  speedily  appear  in  their  defence.  Truth  can  lose  nothing  by  fair 
discussion. 

The  Author  having  given,  in  the  Preface  to  the  first  volume,  what  he  designates  a 
Portrait  of  himself,  it  is  deemed  unnecessary  to  enter  into  any  further  particulars.  The 
following  obituary  notice  may,  however,  appropriately  be  added,  as  an  unbiassed  testi- 
mony to  the  Author  s  worth,  and  as  expressive  of  the  opinion  entertained  of  him  by  his 
fellow-countrymen  in  the  neighbourhood  of  his  residence. 


PREFACE. 


"  Friday  morning,  August  16,  1833,  the  late  Mr.  Higgins.—  It  has  been  our  painful 
"  duty  to  announce,  in  our  obituary  of  this  week,  the  death  of  a  much  esteemed  and  re- 
"  spected  gentleman,  Godfrey  Higgins,  Esq.,  of  Skellow  Grange.    As  journalists,  wt* 
"  feel  that  Mr.  Higgins  has  long  occupied  too  large  a  space  in  the  public  eye  to  be  per-' 
"  mitted  to  slide  silently  into  the  grave;  while  we  are,  at  the  same  time,  conscious  of 
ec  our  inability  to  do  justice  to  the  claims  of  the  neighbour  we  have  lost.    Mr.  Higgins 
"  was,  in  early  life,  an  assiduous  and  able  magistrate;  quick  to  discover  the  right,  and 
"  firm  and  fearless  to  promote  and  to  maintain  it;  and  his  indefatigable  exertions  in  the 
"  detection  and  correction  of  the  great  abuses  then  existing  in  the  management  of  the 
ff  York  Lunatic  Asylum,  and  the  formation  of  another  and  very  extensive  establishment 
"  for  the  care  and  protection  of  pauper  lunatics  at  Wakefield,  will  be  monuments  of  his 
i(  public  spirit,  and  perseverance,  and  philanthropy,  which  many,  once  visited  by  the 
ff  privation  of  human  reason,  (that  severest  of  human  afflictions,)  will  have  reason  to  be 
"  grateful  for  long  after  the  present  generation  shall  have  passed  away.    Retiring  from 
"  a  regular  attention  to  magisterial  duty,  Mr.  Higgins,  for  some  years  preceding  his 
"  death,  had  devoted  a  considerable  portion  of  his  leisure  to  antiquarian  research— 
"  travelling  much  in  the  pursuit  and  cultivation  of  his  favourite  study;  and  publishing 
"  from  time  to  time,  his  discoveries  and  constructions  in  works  interesting  to  the  man 
"  of  science,  and  of  value  to  the  public  ;  while,  as  a  moral  and  political  writer,  his  pro- 
"  ductions  were  numerous  and  important  ;   possessing  much  of  originality  and  inde- 
"  pendent  feeling,  and  always  having  the  increasing  happiness  and  improved  condition 
"  of  his  fellow-creatures  for  their  object.     Being  accustomed  to  think  for  himself  — 
"  (taking  what  he  considered  reason  and  good  sense,  more  than  the  rules  of  ire  schools, 
"  for  his  guide)  —  and  to  write  and  to  speak  what  he  thought,  his  sentiments  and  opi- 
"  nions  have  by  many  been  admired  and  adopted;  whilst  by  others  —  perhaps  less  candid 
ttf  and  liberal  than  he  was  —  they  have  been  impugned  and  assailed  with  acrimony.    Yet 
"  were  their  motives  never  called  in  question.    They  were  admitted  by  all  to  have  their 
"  fountain  in  a  manly,  honest  heart  ;  nor  could  they  fail  to  be  acceptable  in  the  sight  of 
"  that  Being  whose  eye  expands  itself  over  all  the  thoughts  and  transactions  of  man- 
"kind;  and  appreciates,  and  registers,  and  will  reward  them,  not  according  to  conse- 
"  quence,  but  intention.    Be  the  sentiments  and  opinions  we  allude  to  founded  in  truth 
"  or  in  error,  they  at  least  united  in  the  instance  before  us,  to  form  the  honourable,  the 
"  punctual,  the  hospitable,  the  cheerful,  and  kind-hearted  gentleman  ;  and  it  will  be 
"  long,  very  long,  ere  it  can  be  the  province  of  the  Doncaster  Gazette  to  report  the 
"  decease  of  a  neighbour  more  deservedly  and  deeply  respected  and  regretted.'* 


(    viii    ) 


ADVERTISEMENT. 


THE  Author  lived  to  revise  only  the  first  four  sheets  of  this  volume.  Apprehending 
that  his  life  was  drawing  to  a  close,  he  wrote  to  his  printer,  expressing  a  wish  that  he 
would  edit  the  remainder  of  the  work.  From  so  responsible  an  office  the  printer  would 
have  shrunk,  had  not  the  Author  informed  him  that  the  manuscript  was  so  far  arranged, 
that,  with  proper  attention,  he  would  be  able  to  complete  the  volume.  Whether  Mr. 
Higgins's  confidence  was  well-founded,  must  be  left  to  the  judgment  of  the  reader. 

Two  injunctions  were  laid  on  the  appointed  Editor, — that  he  should  not  send  out  the 
proof  sheets  to  any  literary  friend;  and  that,  in  any  instance  of  a  difference  of  opinion, 
he  should  append  Editor  to  the  note.  The  first  injunction  is  respectfully  urged  on  the 
kind  and  candid  consideration  of  the  reader,  in  excuse  for  the  errata,  which,  it  is 
lamented,  are  numerous.  On  the  second  injunction,  the  Editor  begs  to  remark,  that  he 
has  scrupulously  endeavoured  to  leave  every  opinion  of  the  Author's  as  he  found  it;  and 
ihat,  sustaining  the  twofold  office  of  Printer  and  Editor,  he  has  reluctantly  expressed 
any  dissent  from  the  views  of  the  Author.  One  note,  especially,  the  Editor  wishes  he 
had  not  inserted — that  in  p,  122,  as  it  was  written  in  ignorance  of  the  Author's  opinion, 
subsequently  expressed  (pp.  131,  132),  respecting  the  book  of  The  Acts.  It  will  be 
obvious  from  other  notes,  that  the  Editor  views  the  character  and  doctrines  of  Paul  in  a 
different  light  from  that  in  which  the  Author  regarded  them.  It  will,  therefore,  it  is 
hoped,  not  offend  or  shock  the  philosophical  reader,  when  he  finds  it  added,  that  the 
Editor  avows  his  firm  conviction  of  the  divine  mission,  the  death  (by  crucifixion),  the 
resurrection,  and  the  ascension  to  a  state  of  immortality,  of  JESUS  of  Nazareth. 

The  respected  Author,  could  he  speak  from  the  grave,  would  not,  the  Editor  is  con- 
fident disapprove  of  this  frank  and  conscientious  avowal.  Mr.  Higgins  was,  indeed,  as 
he  claimed  to  be  considered,  a  philalethean ;  and  he  was  too  liberal  and  too  generous  to 
deny  to  his  Editor  the  right  of  expressing  his  love  of  that  which  he  regards  as  the  truth. 
By  the  great  majority  of  Christians  the  Author's  opinions  will  doubtless  be  con- 
sidered as  very  remote  from  "  the  truth  as  it  is  in  Jesus  /'  but  when  HE  shall  return 
to  judge  the  word  in  righteousness  (an  event  which  the  Editor  gratefully  anticipates),  HE 
will  determine  who  most  inadequately  appreciated  his  nature  and  office — those  who  be- 
lieved him  a  good  man,  but  not  a  divinely  commissioned  prophet ;  or  those  who  endea- 
voured to  invest  him  with  the  attributes,  and  to  place  him  on  the  throne,  of  his  eternal 
and  ever-merciful  FATHER. 

THE  EDITOR. 

Homerton,  June  4,  1830. 


CONTENTS, 


ANACALYPSIS. 

BOOK  I.     CHAPTER  I. 

Page 
. — Saxons        ------------        ......        *_„! 

CHAPTER  II. 

Georgia. — Scala      -------------.-,..5 

CHAPTER  III 

Jud&an  Mythos  in  Egypt.— Menes.  Noah. — Cheres  —Abraham  Tulis.— Joseph,-* Grecian  History  a  Travesty*— - 
Language  of  Egypt,— Deisul  Voyage  of  Salvation  -.-,.-10 

CHAPTER  IV. 

Loid  Kingsborough  on  Mexico.— Malcolme.— Mexican  Mythos  the  same  as  that  of  the  Old  World.— Humboldt 
and  Spin  etc.— Chronology  and  Cyclic  Periods.—  To  tvers  of  Mexico  and  Babel.— -Jewish  Language  and  Mexican 
Riteb. — Cross  and  Crucifixes. — Immaculate  Conception.  Female  Principle.— Humboldt. — Bochica,  Peruvian 
Rites,  &c.-«The  Ass  and  Horse.  Races  of  Men.— China.  Tibet.  Spanish  Policy.— Lawb  of  the  Mexicans.— 
Easter  Island.— Last  Avatar  expected*— Tod  on  Tibet.  Island  sunk.  Jewish  My thoh.— General  Observations  21 

BOOK  II.    CHAPTER  I. 

Christian  Religion  not  New. — The  Carmelites  Pythagoreans. — Pontifex  Maximus.— Seven  Sacraments.  Eucharist 
— Baptism.—Christening. — Confirmation.— Baptism  of  Bells.— Ordination.— Marriage.  —Extreme  Unction  — 
Purgatory. — Auricular  Confession *.--...,-  42 

CHAPTER  II. 

Revenues. — Monks  and  Nuns. — Mitre. — Zone, — Cassock — Praying  Standing. — White  Surplice  Tithes  paid* 
Tonsure  practised  Crosier,  &c.— Candles,  Incense. — Processions.  Images.  St.  Abraham.— -Festivals*  — 
Epiphany.  St.  Denis,  &c  — Bambino  at  Rome.  Dedicating  Churches,  &c.,  &c  — Bulk.  Agnus  Dei.  Angels. 
Daemons  — Sunday,  Dies  Solis.  Various  Customs „-,  .-76 

CHAPTER  III. 

Bethlehem,  Birth  of  Jesus  Christ.— Birth,  Death,  and  Resurrection  of  all  the  Godb.~~ Passover.— Lamb  of  God,— 
Gentile  Crucifixion. — Jesus  Christ  was  not  Crucified.— -Jewish  Incarnation.— Pythagoras.-^-ObservatioQs  95 

BOOK  III.    CHAPTER  I, 

LETTERS. 

Origin  of  Letters.— Moon's  Period.— .Names  of  Letters. — Boucher.— Dr.  Wait  qn  Sa&s^t**.— Cycld  of  .Fourteen.— 
Thoth.— Oro.  Homer*— Targums.— Dr,  Young.  Sol.— Joseph,  Protetwi.  :  Sl^^SJ^flton/  'Sindi,  peter,— 
Cryptography  Indian.— Vowel  Points.— Acrostic.  Anagram.— Metathesis;  'l^l^i(^ie^  Kin^— Arabic  letters. 
—The  God  Xangti,— •' E*?,  f*«>  ex.— Signets.— Sigma  Tau.— Adam.  Genesis  f  "-* ;^  «  -  «  „  .147 


CONTENTS. 


CHAPTER  II. 

Page 

Dis  Mariebus.— Systems  of  Letters.— Last  Avatars.  Mohained,  &c.— Names  of  the  Gods  of  the  Week.— Chinese 
Writing.— Abacus  and  Nabathean  Alphabet.— Java.— Northmore's  System.— Von  Hammer's  Book.  Saxons.— 
Bacchus.  Janus.  Ogham.— Rhyme.  Bards.  Fates.  Veds.— Chinese.— Immaculate  Conception  of  Saca.— 
Pallium.— Apocrypha.— Deisul.— Hammer's  Arabic  Book 203 

CHAPTER  III. 

Roma.  Flora,  Pushto.— Allegory  of  the  Flower  continued.— General  Observations. — Allegories. — Allegories 
continued.— Retrospect 23S 

BOOK  IV. 

FEODAL  OR  FEUDAL  TENURE. 

Universal  Pontifical  Government.— Religion  of  Tibet.— Chartres*  Stone. — The  Linga. — Island  of  lona.— Feodal 
or  Feudal  Tenure. — Gavel-kind.—  Frank-al-Moign  —Lands  in  Demesne.  —  Burgage  Tenure. —Tenure  by 
Knights'  Service.— Origin  of  Monks  and  Nuns.— Land  Tax  of  India. — The  Scythians,— The  Arabians,— My- 
thic Divisions  of  Countries,  with  their  Officers.— Trade,  Craft,  Ras  or  Caste.— Cathedrals,  &e.,  were  Druidical, 
then  Roman,  Temples.— Ings  Lands.— Allodial  Lands.— Hibtory  of  the  Island  of  li,  or  lona,  or  Icolmkill.— 
Ceylon.— CaL— Vitrified  Forts  of  Scotland.— Mystery,  Wittenagemote.— The  Scandinavians.— German  Rossi- 
crucians,— Di-Om,  D'Om,  Domus,  Om. — Ceres,  Bethlehem.— Chivalry. — Sea  Kings,  Runes  — Golden  Age  -  258 

BOOK  V.    CHAPTER  I. 

Object  of  the  Mythos.— Book  of  Enoch  on  the  Earth's  Axis.— Noah  and  Ships  of  the  Ancients.— Cause  and 
Extent  of  the  Flood. — Change  of  the  Earth's  Axis.— Flood  of  Ogyges.— Inachus.— Comets  held  to  be  Planets. 
— Seven-Day  Cycle  and  Length  of  Year.— Whiston  on  Year  of  360  Days^Whistou  on  Length  of  Antediluvian 
Year.— Whiston  on  Comet  of  1680.— Comet  of  5?5J  Years'  Period  the  Cause  of  the  Flood.— Periods  of  Comets. 
—Encke's  Comet.— Drs.  Gregory  and  Halley  on  Whiston's  Theory.— Dr.  Keill  on  Whiston's  Theory.— -Comet 
of  5?5§  Years  continued. — M.  Arago  on  Comets.— Lexel's  Comet.— Genesis,  in  Substance,  found  in  many 
Countries.— Agency  of  Comets.— Digression  on  Gas,  Spirit,  Inspiration,  the  Soul.— Comet  and  Flood  re- 
sumed.—The  World's  History  renewed,— Early  History  a  Mytlios.— Barasit  and  Mercavah  -  ...  309 

CHAPTER  II. 

Caesar*— Alexander.— Gengis  Khan.— Akbar.— Napoleon.— Supreme  Pontiff.— Races  of  Man.  Black  Gods.— 
Trinitarian  Doctrine  of  Genesis,  Jewish  Polity.  Priesthood.— Supreme  Priesthood 343 

CHAPTER  III. 

Niebuhr  on  Pontifical  Government  in  Italy.— Patriarchal  Government  in  China.— Mohamed.— Pontifical  Govern, 
ment.— The  Assassins. — Niebuhr  on  Landed  Tenures  renewed.— Confederated  States  under  Pontifical  Govern- 
ment.  Letters  and  Population * 371 

CHAPTER  IV. 

Microcosm.— Atoms.— Chinese  Microcosm,— The  World,  &c.,  divided  into  Three.— Sacred  Numbers*— Mercavah 
and  Caaba.— Measures  of  the  Ancients. — Etruscan  Agrimensores.  Templum,  Mount;  Gargi*rus>  Cor.  Cardo. 
Agrimensores.  Termini — The  Britons. — The  Saxons — Tithes  resumed, — The  Athenians, — Division  into 
Castes,  into  Three,  &c. — Archierarch,  Sanhedrim,  Amphictyons. — Religious  Dances.  Poetry.  Music  -  •  397 

CHAPTER  V. 

Microcosm  continued.  Vedanta  and  Nyaya  Philosophy  or  Doctrines.— Nature  of  the  Microcosm.— Pythagoras 
on  Numbers.  Cycles. — Mythology.  Patron  and  Client.  Colonies.  Isopolity.  Numa  Pompilius. — Symbolic 
and  Alphabetic  Writing. — Adoration,  of  Animals.  The  Onion.  Crest. — The  Ancile  of  Numa,  Cyclic  Mythos. 
Clemens  Alexanclrinus.  Ancient  Mysteries.  Baptism,  the  Eucharist,  &c.  Doctrine  of  the  Ancient'and  Modern 
X^r*— Bailly,  Buffon,  &c.,  on  Birth-place  of  Mankind.  Former  Heat  at  the  Poles.  The  Mythic-Cyclic-Mi- 
crosmic  System.  What  ha$  happeaed  may  happen  again.  Illusion 427 

CONCLUSION 446 


EEEATA  ET   CO  BE,  I  GEN  DA. 


Page  3,  line  1,  for  *Scythiae/  read  Scythes. 
line  3,  for  *  que/  read  quee. 
line  24,  for  *  la  xn6me/  read  U  mime. 
line  25,  for  *  ils  en  suivia/  read  il  s'en  suivra. 
line  26,  between  *  n'ont  eu'  and  *  la  philosophic/  insert  pour. 
line  29,  foi  *  sufferait/  read  suffirait* 
65,  line  24,  for  'sacies/  read  sacre'es. 
75,  line  29,  for  *accurrit/  read  occurrit. 
102,  line  22,  foi  *  Zelmissus/  read  Telmtssus. 

107,  line  22,  for  *deficire/  lead  deficere. 

108,  line  25,  for  *  jeligione,*  read  religion*. 

109,  line  4  from  the  bottom,  for  *  grounds,*  lead  crowns. 

122,  omit  Editor's  note,  and  see  bottom  of  p.  131  and  top  of  p.  132,  foi  the  Authors  opinion 

of  the  The  <AcUy  and  leferencc  to  Kvansou's  Dissonance. 
127,  line  5,  for  *  constantialia/  read  sttbstantialfa. 

135,  line  8,  dele  'the/  before  holy  Call/ 

136,  line  8,  foi  c  /cwcXows?/  lead  /et>/eX&>7Tfi$. 

138,  lines  8,  9,  for  <  5  x  10=60,  and  60  x  10«360/  read  5  x  12=60,  and  60  x  5  =300. 
144,  line  13,  foi  *  secomd/  read  second. 
164,  line  14,  insert  ce  between  *  C'est  que  ' 

169,  line  33,  for  e  Fostia/  read  Fortia. 

170,  lines  10,  11,  for  *  AvjctqyS?  and  TAP^AS/  lead  Awc«jvSE  and  TPA^AS 
172,  line  29,  for  *  Pope/  lead  Pape. 

line  32,  for  *  veillieV  and  *  i  assemble/  read  verities  and  rassembfa. 
196,  line  3  of  note,  for  *  Fostia,'  read  Fortia. 
220,  line  11,  for  *  had  been/  read  Jias  been. 
259,  line  32,  for  *  des  ses/  read  <te  $es. 

line  7  from  bottom,  for  *  impiemerent/  read  imp? ime rent. 
273,  line  8,  for  *  Sotland/  read  Scotland, 
277,  line  18,  for  *5n  preces/  read  m  pieces. 
287,  lioe  31,  for  *  which  rese/  read  which  rose. 
301 ,  line  18,  for  *  convert,'  read  convent* 
309,  line  7  of  contents,  for  *  Lexall's/  read  layers. 

3?4,'  linTl?  and  3>}for  *  F^ods  of  Ogyges  and  Inachus,  read  Flood  of  Ogyges. 

311,  line  5  from  the  bottom,  for  'SGJNS/  read  SIGNS. 

333,  line  37,  for  *  2920/  read  2926. 

336,  line  23,  for  *  coporeal/  read  corporeal* 

345,  lines  5  and  4  from  the  bottom,  for  *  Bammensium'  and  *  Ram  men  ses/  read  Ramnensium 

and  Ramnenses. 

350,  line  24,  for  *cie*es/  read  cr^es. 
352,  first  note,  for « Assiat/  read  Asiat. 
366,  last  line,  for  t  henious/  read  heinous. 

371,  in  note  4,  for  *  2  Kings  xxiii.,  &c.,  &c./  read  2  Kings  *«W.  6,  $-c. 

372,  line  6  of  note  2,  for  *  de  Saques/  read  des  Saques. 

385,  line  7,  foi  *  de  saintes*  read  des  saint es. 

386,  line  4  fiom  the  bottom,  for  '  Egypt^/  read  Egypt*. 
391,  line  3,  for  *  passe",  read  pas&te. 

400,  line  21,  for  *  thiee  son,*  read  three  sons. 
406;  line  4,  for  *  famish/  \zad  furnishes. 
411,  line  38,  for  *  Godyean/  read  Gordyean. 
426,  line  26,  for  'cords,*  read  cordes. 
437,  last  line  of  text,  for  *  «fo*  read  el/*. 


ANACALYPSIS. 


BOOK  L 
CHAPTER  L 

SACA.— SAXONS. 

I  SHALL  in  this  Chapter  submit  to  my  reader  some  observations  relating  to  the  ancient  Sacae  of 
Tartary  or  North  India,  These  observations  will  be  of  importance  in  the  discussion  of  the  Origin 
of  Letters,  which  will  be  contained  in  a  future  Book;  and  also  of  the  first  importance  in  the  two 
following  Books,  the  object  of  which  will  be  to  shew,  that  a  real,  not  a  poetical,  age  of  gold— an 
age  of  learning,  peace,  and  civilization— once  existed;  and  that  this  was  under  the  rule  of  a  sacer- 
dotal caste  or  order  which  governed  the  whole  world,  and  which  originated  the  feudal  system.  I 
shall  also  shew,  that  $11  the  sacred  numbers  and  cycles  were  intimately  connected  with,  and  indeed 
partly  arose  out  of,  a  microcosmic  theory,  named  by  Plato  in  his  Timaeus,  which  was  a  part  of  the 
secret  doctrine  of  Genesis  j  and  the  whole  of  this  I  shall  also  shew  was  intimately  connected  with 
the  feudal  system.  I  fear  the  extracts  from  Georgius  will  be  found  by  many  of  my  readers  tedi- 
ous ;  but  as  proofs  of  my  -system,  from  an  unwilling  witness,  they  are  of  the  first  importance,  and 
cannot  be  dispensed  with. 

We  have  seen,  (Vol.  L  p.  153,)  that  one  of  the  most  common  names  of  Buddha  was  Sacya  (the 
name  of  the  Lama  of  Tibet)  and  Saca,  and  Saca-sa,  From  this  name  of  Buddha  it  was  'that  the 
tribes  who  inhabited  an  extensive  country  east  of  the  Caspian  Sea  and  north  of  Tibet,  were  called 
Sacae,  (Vide  Ptolemy.)  This  was  the  hive  whose  castes  are  yet  found  in  the  West,  called  Saxons, 
having,  as  Dr.  Geddes  says,  the  Hebrew  language.1  They  were  the  Belgic  Suessones  of  Gaul; 


1  From  Dr.  Wait  I  learn  that  there  are  an  IMMENSE  number  of  Chaldee  roots  to  be  found  in  the  Sanscrit  lists  of 
Dhatoos.  (See  Class,  Journal,  Vol.  XVL  p  213J  These  Chaldee  roots  are  Hebrew  roots  also,  and  are,  I  have  no 
doubt,  in  a  very  considerable  degree,  the  origin  or  base  whereon  the  Sanscrit  was  built  We  shall  see  in  a  future  Book 
that  they  were  of  the  old  Tamul  language,  or  at  lea$t  the  vernacular  tongue  of  great  numbers  of  people  occupying  the 
country  of  the  Tamuls  at  this  day,  and  are  called  by  them  Pushto,  the  same  as  the  language  of  Western  Syria :  indeed, 
a  close  attention  to  what  has  been  said  in  Vol.  L  Book  X,  respecting  St  Thomas  and  the  Tamuls,  must  have  shewn  a 
high  probability  of  this  already,  But  I  shall  return  to  this  in  my  book  on  the  Origin  of  Letters* 

The  Sanscrit  Dhatoos  are  data— things  given  or  granted  or  assumed,  on  which  other  things  are  built— the  roots  of 
the  language.  The  word  is  what  I  call  Sanscrit  Latin. 


*  S4CA. 

one  of  their  capitals  was  Soissons  :l  they  were  called  Sausen  by  the  Welsh3  Sacon  by  the  Scotch, 
and  Sasenach  or  Saxsenach  by  the  Irish.  They  are  the  people  said  by  Herodotus  to  be  the  same 
as  the  Scythians. 2 

Dr.  Scheller  maintains  the  whole  of  Europe  to  have  been  occupied  by  the  Saxons  before  the 
arrival  of  the  Celts.3  But  they  were,  in  fact,  both  tribes  of  the  same  people.  Scythians,  Celts, 
Saxons,  were  successive  castes  or  swarms  from  the  same  hive.  If  there  were  any  difference,  it 
was  merely  in  the  time  of  their  arrival  in  the  West.  But  it  is  probable  that  they  were  only  differ- 
ent names  for  the  same  people;  as  the  Britons  are  called  English,  Scotch,  Welsh,  Albanians, 
Caledonians,  Cambrians,  &c.  The  difference  in  their  dialects  is  only  what  would  naturally  arise  in 
unwritten  languages,  in  the  space  of  four  or  five  hundred  years. 

They  were  castes  or  swarms  sent  out  in  succession,  from  a  great  and  excessively  populous  hive 
in  Tartary  or  North  India — the  country  of  the  thousand  cities  of  Strabo.  They  were  exactly  like 
the  tribes  sent  out  from  Britain  in  modern  times — at  one  time  to  America,  at  another  time  to 
Africa,  at  another  time  to  Australia.  They  were  the  subjects  of  the  only  civilized  nation  on  the 
earth.  fi  hey  took  with  them  every  where  their  manners,  government,  language,  religion,  and 
allegiance  to  their  supreme  head,  as  our  colonies  all  retain  their  allegiance  to  the  mother  country. 
They  at  first  nowhere  found  any  of  their  own  high  caste,  none  in  fact  but  such  persons  as  we 
found  in  America — Aborigines,  as  we  call  them.  They  met  with  no  resistance ;  but,  by  degrees, 
as  the  world  became  peopled  with  the  successors  of  previous  tribes  of  their  own  countrymen,  and 
land  scarce,  wars  for  possession  began  to  arise*  This  I  shall  discuss,  however,  in  my  next  Book. 

The  word  Saca  is  the  same  as  the  Hebrew  word  rottf  she,  imaginari,  and  scio,  to  contemplate,  4 
and  the  Greek  yjvcotrxo) — in  short,  mind,  constantly  confounded  with  wisdom.  The  Sciakam  of 
Georgius  is  probably  Sa~ca-akim.  The  root  is  attf  &h,  whence  came  bw  skl9  wisdom,5  and  our 
skill.  Saca  is  sax ;  and  sakl  or  ski,  or  skill  or  cunning  or  knowledge  or  scientia  or  wisdom,  in  any 
art,  is  X  or  Xaca,  KL,  which  means  the  cal  or  wisdom  of  X;  and  KL.is  X— 600,  Liz50,zi650: 
and  the  KL-di  is  the  origin,  in  its  most  remote  degree,  of  the  Calidei  or  Chaldeans.  I  promised 
this  explanation  in  Book  XL  Chap*  L  Sect.  1 ;  Callide  (wisely),  cunning,  king,  incarnation  of 
wisdom  or  cunning.  The  origin  of  the  root  sk  and  kl,  I  shall  shew  when  I  treat  of  the  Origin  of 
Letters.  I  have  no  doubt  that  this  root  is,  in  fact,  the  same  as  the  $&  sg,  whence  come  nstP  $gh 
and  the  Latin  sagio,6  and  saga  a  witch,  and  sagacitas,  prsesagio — English,  sage,  sagacious, presage ;  7 
and  the  Roman  officer  called  sagart,  who  was  the  sacrificer,  and  the  Hebrew  sagan,  the  assistant 
or  adviser  of  the  high  priest.  From  this  came  the  word  g^ttf  sit,  Scalit,  the  name  given  to  Joseph 
in  Egypt,  and  the  meaning  of  which,  I  apprehend,  was  wise  man.  8  Joseph  was  called  a  saviour ; 
and  this  word  is  the  same  as  salus,  salutis,  (Vide  Book  X.  Chap.  V.  Sect.  6.)  The  barbarian  who 
marched  from  the  North  and  plundered  Jerusalem,  was  a  Scythian,  or  Tat-ar  or  Tartar  5  he  was 
called  Shesach.9  This  is  nothing  but  Saxon  or  Sasenach.  Tat  is  a  name  of  Buddha, 

Mohamed  was  called  a  Saca  or  Saceswara,  as  well  as  a  Vicramaditya.  These  are  all  merely 
descriptive  epithets.  And  from  the  fact  named  above  we  find  the  reason  why  the  Mohamedans 
spared  the  statues  of  Buddha  in  India.  It  strongly  confirms  the  doctrine  of  the  secret  religion 
of  the  Mohamedans.  Mohamed  was  thought  to  be  a  renewed  incarnation  of  divine  wisdom,  and 
of  course  of  Buddha,  in  his  tenth  avatar. 

1  Probably  town  of  the  Saxonnst  softened  to  Soissons.  *  Guerin  de  Rocher,  Vol.  I.  p.  152. 

a  Foreign  Quart.  Rev.,  July  1831,  p.  224 ;  and  Vallancey,  Coll  Hib.  Vol.  V.  pp.  12,  23,  34,  49,  181,  182. 

*  Parkh'urst,  p.  733 ;  vide  Littleton's  Diet,  5  Parkhurst,  p,  734. 

s  See  Cicero,  de  Divinat.  Lib  i.  Cap.  xxxi.  7  Vide  Parkhurst  in  voce. 

8  Vide  Gueria  de  Rocher,  Vol.  I.  p,  1 19,  »  Shishak,  2  Chron.  xu.  7—9. 


BOOK    I.   CHAPTER   I.  3 

Abrah.  Ortelius  en  ses  Synonymes  et  Thr&ors  G6ographiques  Scythise,  a  Persis  Sagae,  ut  Mela 
habet,  vel  Acae  ut  Plinius,  Solinus,  et  Eustathius  scribunt  Scythia  Saga  est  in  originibus  Catonis, 
que  circumferuntur.1 

In  the  time  of  the  Pharaohs  the  Egyptians  had  a  class  of  persons  called  Sages  or  wise  men.* 

Considering  that  Saca  means  Buddha  the  God  of  Wisdom,  I  cannot  much  doubt  that  the  Irish 
Sagan,  a  priest,  the  Scandanavian  Saga,  the  Hebrew  po  sgn,  noble  or  great  man,  are  all  the  same. 

"  The  heathen  Irish  had  their  Sagan,  like  the  Tyrians  and  Chaldaeans, Berosus  gives  the 

"  epithet  of  Sagan  Ogygisan  to  Noah,  The  Sagau  Cohenia  was  the  Aristites  Sacerdotum,  i.  e. 
"  primarius  Sacerdotum  post  summum. 3  Sagan  Babyloniorum  sive  Chaldsaorum  vox,  a  quibus 
t€  ad  Hebrseos  transivit."  4  The  Cohenia  is  the  Hebrew  word  for  a  priest— a  Cohen ;  and  it  is  not 
unlikely  that  the  Chaons,  who  are  said  by  the  Indians  and  Persians  to  have  erected  the  Druidical 
circles,  had  their  names  from  this  word.  I  think  it  probable,  also,  that  the  Cohen  had  a  near 
relation  to  the  Kan* 

Vallancey  says,  from  some  author  whose  name  he  does  not  give,  but  I  suspect  from  Georgius, 
"  In  Indiis  Xacse  religio  per  omnes  fere  earum  regionnm  populos  latissimfc  funditur :  tempus  quo 
ff  Xaca  vixerit,  incertum  est,  plures  sunt  ex  Europseis  scriptoribus,  qui  floruisse  velint  Salomone 
<e  in  Judaea  regnante  :  non  idem  est  et  Xaca  novus,  i.  e.  Apollonius  Tyaneus,  qui  floriut  A.  D.  60. 
"  (T,  161.)  Xaeam  eundem  esse  ac  Buddum,  La  Crosius  aliique  non  dubitant  Xacae  nominis 
"  origo  a  Saca  Babiloniorum  et  Persaruin  nutnine  repetendo,  Tibetanorum  litera  scribitur 
u  Sachia,  quod  idem  est  cum  Sechia  Sinensium  (T.  21).  Les  Japonois  se  disent  originaire  du  pais, 
**  on  il  est  adore  sous  lenom  de  Budhu,  et  de  Sommona-cadam."5  Baiiiy,  p.  200,  says,  fc  Le 
fe  Xaca  des  Japonais,  le  Sommona-chutana,  du  Pegu,  le  Sommona-kodam  de  Siam,  le  Butta  des 
c<  Indiens,  ne  sont  qu*  un  seul  et  m£me  personage,  regard^  ici  comme  un  Dieu,  la  comme  un 
**  legislateur— si  j'  ai  bien  prouv6  que  Butta,  Thoth  et  Mercure  ne  sont  egalement  que  la  m6me 
ctf  inventeur  des  sciences  et  des  arts :  ils  en  suivra  que  toutes  les  nations  de  1*  Asie,  anciennes  et 
"  modernes,  n9  ont  eu  la  philosophie  et  pour  la  religion,  qu?  un  seul  et  m£me  legislateur  plac£  a  leur 
"  origine.  Alors  je  dirai  que  ce  legislateur  unique  n'a  pu  aller  partout  dans  T  Asie,  ni  en  m£me 
**  terns  parceque,  sans  doute,  il  n'avait  pas  d'ailes:  ni  succe$sivement  parceque  la  vie  d'un 
"  homme  ne  suflferait  pas  aux  voyages.  L'  existence  de  ce  peuple  ant6rieur  est  prouv^e  par  le 
"  tableau  qui  n'offre  que  des  debris,  astronomie  oblige,  philosophie  m^ide  a  des  absurdit6s, 
"  physique  d^g€n€r^e  en  fables,  religion  epur€e,  mais  cachde  sous  un  idolatrie  grossi^re/*  From 
what  my  reader  has  seen  in  the  tenth  Book,  I  think  he  can  have  little  or  no  doubt  that  the  debris 
here  alluded  to,  refers  to  the  refined  and  beautiful  system  of  Wisdom  there  developed. 

There  is  scarcely  a  corner  of  the  globe  where  the  doctrines  of  Wisdom  may  not,  as  a  mythos, 
be  found.  My  learned  friend  Eusfcbe  de  Sajverte6  has  clearly  proved  that,  by  the  Sagas  of  the 
Scandinavians,  the  books  of  Wisdom  are  meant— the  word  Saga  being  the  same  as  the  French 
sagesse  and  the  Latin  sagax. 

From  the  same  author,  p.  395,  it  appears  that  the  Kazan ae  or  Razanui  can  be  nothing  but 
children  of  Ras  or  Wisdom.7  Thus  it  is  evident,  that  to  speak  of  the  Sacae  or  Saxons  was  the 
same  as  to  speak  of  the  Buddhists*  It  was  the  general  name,  as  we  call  many  sects  of  Catholics 


*  Claude  Duret,  Hist,  des  Lang.  p.  513.  *  Abb6  de  Rocher,  Vol.  V.  p.  173.  3  Jer.  xx.  1. 

*  Buxtorf ;  Vail.  Coll.  Hib.  5  Vail.  ColL  Hib.  Vol.  IV.  Part  I.  p.  162. 

6  Essai  sur  les  Noms,  Vol.  II.  pp.  3?3,  3?5,  381,  385. 

7  I»  the  list  of  names  given  in  p.  408,  most  of  them  are  in  reality  Hebrew ;  for  instance*  Aretia  for  earth  is  Aretz, 
Arsa,  the  Sun,  unn  hw,  &c. 

B2 


4  SAXONS, 

or  Protestants  Christians.  From  this  their  sacred  books  were  called  Sacas  or  Sagas,  as  we  call 
the  books  of  the  Indians  Vedas  or  Bedas,  or,  in  fact,  Buddhas  or  books  of  wisdom.  This  all 
agrees  very  well  with  the  learned  language  of  Cashi-Mere  or  Cashmere  having  been  Chaldee ;  and 
it  accounts  for  Dr.  Geddes'  having  found  their  language  to  be  Hebrew.  The  Norwegian  kings 
were  called  Haquin.  This  is  but  Hakim  or  £D3n  hkm;  and  the  substitute  for  the  Jewish  high 
priest  was  a  Sagan.  Closely  allied  to  these  is  the  Hebrew  root  *|tto  k$p  an  enchanter,1  *)BO 
ksp  is  literally  two  words,  and  means  *yo  sp,  wise,  and  3  k  as,  that  is,  as  a  wise  person.  Refer 
to  Vol.  I.  pp.  733, 734,  to  my  explanation  of  Lokman. 

Anciently  all  priests  were  physicians,  and  were  called  Hakim :  (as  physicians  are  yet  called  in 
the  East :)  but  this  word  always  conveyed  with  it  a  sacredness  of  character.  This  is  all  in  keeping 
with  their  Gods— Odin,  Woden,  Thor;  with  the  Bud  was  Trigeranos  in  Wales,  and  the  Old  Man 
Budda  in  Scotland;  all  these  came  with  the  first  or  the  second  tribe  of  Saxons  to  the  north  of 
Germany  and  to  Britain. 

Strabo  says, 2  <e  ALL  the  tribes  eastward  of  the  Caspian  Sea  are  called  Scythic :  the  Daae  next 
"the  sea,  and  the  Sacae  more  eastward ;  but  every  tribe  has  a  particular  name;  all  are  nomadic." 
It  is  inattention  to  this  which  causes  all  our  confusion.  We  have  here  the  Clans  of  Scotland,  and 
the  Tribes  of  Bedoween  Arabs.  The  Sacae,  pronounced  in  Sanscrit  like  our  Sak-hse,3  have  made 
in  Asia  irruptions  similar  to  those  of  the  Cimmerians :  thus  they  possessed  themselves  of  Bactria, 
and  the  district  of  Armenia,  called  after  them  Sacasena.  Tjbis  word,  I  believe,  is  only  Sacas-ana, 
country  of  Sacas.  I  have  no  doubt  that  when  npmade  tribes  were  driven  out  of  the  lands  which 
they  loosely  settled,  they  pissed,  like  the  Israelites  from  Egypt,  through  countries  occupied  by 
other  tribes,  in  search  of  new  habitations,  till  they  could  go  no  farther  j  then  a  desperate  struggle 
took  place  for  the  possession  of  the  extreme  country:  thus  Saxons  arrived  in  Germany. and 
Britain,  from  countries  the  most  remote. 

It  appears  from  a  note  of  Dr.  Geddes's  on  the  word  create  in  the  first  verse  of  Genesis,  to  be 
seen  in  bis  Critical  Remarks  on  that  passage,  that  my  view  of  this  subject  is  supported  by  the 
book  of  Wisdom,  Justin  Martyr,  and  Origen,  "He  also  shews  that  a  passage  in  the  book  of 
Maccabees,  which  has  been  supposed  to  oppose  my  doctrine,  has  been  wrongly  translated.  He 
also  shews  that  in  the  Scoto-Saxon  dialect  the  word  *ro  bra  still  retains  its  original  signification ; 
and,  in  a  note,  he  says,  he  hopes  he  shall  one  day  be  able  to  prove  that  almost  all  our  genuine 
Saxon  words  are  either  Hebrew,  Chaldee,  Arabic,  or  Persic.  I  am  very  sorry  the  Doctor  did  not 
live  to  carry  his  intention  into  effect,  which  I  am  sure  he  could  have  done.  I  shall  return  to  the 
Saxons  again  in  a  future  Book,  and  give  their  history,  which  will  be  found  to  be  of  the  very  first 
importance, 

1  See  Frey's  Hebrew  Lex,  2  Lib,  xi.  »  Tod's  Hist.  Raj,  59, 


BOOK  I.    CHAPTER  II.   SECTION  1. 


CHAPTER  II. 

GEORGIUS. — SCALA. 

I.  IN  the  extracts  which  I  shall  now  give  from  Georgius  will  be  found  much  useful  information, 
which  I  think  will  not  be  thought  long  or  unnecessary  by  those  who  read  for  information  and  not 
merely  for  amusement.  The  following  passage  justifies  what  I  have  said  :  "  Gjam-phel  sapiens 
"  mirificus,  quasi  QDH  (hkm),  Syr.  Kam,  >xb&  (plai)  Peli,  vel  &iam  &&  (pla)  Pele,  SAPIENTJ& 
"  miraculum,  aut  etiam  Arcanum"  *  Here  we  have  in  the  Gjam  the  lao,  the  Wisdom,  and  the 
Pala,  or  the  Pallium,  or  Pallas,  or  Minerva,  all  united.  A  little  before  he  says,  u  A  Syria, 
Chaldaeis  ea  vox  "  Gnos  derivari  potuit.  Syris  enim  Ganes  idem  est  ac  ostendit  et  demonstravit. 
Hinc  Indorum  "  Ganessa  SAPIENTIJE  Deus,  In  Sota  vero,  teste  Castello  >D>15  gnm9  yvco<ri$i 
"  notitia."2  Again  he  says,  "Profecto  Gnios  cum  superaddito  nota  w>,  quse  est  indicium  magni 
"  alicujus  arcani,  eadein  ipsa  est  Graeca  vox  YVaxrifr  gnosis,  agnitio" 3>  IE,  in  Syriac  lo,  was 
the  God  of  Wisdom  or  Knowledge.  In  Hebrew 'letters  lo  was  written  p>  io;  this,  as  the  He- 
brew letter  o  was  corrupted  into  ng,  was'tha  origin  of  thegnios.  The  God  of  Wisdom  was  the 
spiritual  fire.  He  was  Agni,  Write  this  in  the  Syriac  or  Pnshto  dialect,  but  the  Chaldee  letter, 
and  we  have  #y>  ioa,  the  last  letter  being  emphatic,  the  lo. 

Georgius  says,4  "  Pho-tha  Sinica  voce  dictus  Budda,"  (This  Pho-tha  is  evidently  the  Phtha  or 
Thas  of  Egypt. 5 )  "  Jah,  quod  additur,  JAO  interpreter,  magnum  scilicet,  et  ineffabile  iliud  Dei 
"  nomen  JBHOVA  a  Gnosticis  et  Basilidianis  corruption,  et  in  Jao  improbo  ingenio  mutatunu  Si 
"  cognita  fuissent  Tyrbani  nomina  magica,  quse  Budda  preceptor  Manetis  invocare  solebat,  inter 
"  ea  fortasse  reperiretur  JAO.  Nam  et  apud  Paganos  nomen  hoc  Dei  sanctissimum  erat  Quod 
"  quidem  eruditis  omnibus  compertum  est.  *  Fewardentiw  et  Galassius  aniinadvers.  in  S.  Irensei 
t(  libros  factum  putant  ex  Hebr.  n*  J&  cum  addito  o,  JAO.  Samaritani,  teste  Theodoreto  et  adno- 
"  tatore  Grabio  in  eundem  Irenaeum,"  Jabe  (here  we  have  the  Jave  or  Jove)  illud  appellasse  dicun- 
**  tur,  Judaei  vero  Ala  Aja,  quod  est  Hebraic^  n^  ie  Jah,  Tibetice  pariter  Jah*  In  his  igitur  voci- 
"  bus  PHOTA-JAH,  nominatus  cernitur*XACHA  tatnquawi  magnus  ille  Lhamarum,  et  Bonsiorum 
et  DBUS  BUDDA."  6  In  the  Aja  here  named  may  be  the  origin  of  the  Aje-mere  treated  of  in  Vol. 
L  pp.  405, 407, 408,  &c,,  atfd  in  the  whole  passage  there  is  a*  confirmation  of  several  other  sugges- 
tions of  mine  in  the  former  part  of  this  work. 

Georgius/  without  hating  the  slightest  suspicion  of  the  nature  of  my  theory,  states  his, opinion 
that  the  Kam-deva  is  derived  from,  or  is  the  same  as,  the  Qsrr  hkm  or  wisdom  of  the  Chaldee.  It 
is  very  certain  that,  if  my  theory  be  right,  every  deity  resolves  into  the  Sun  ;  each  one  of  their 
names,  either  directly  or  indirectly,  ought  to  have  the  meaning  of  wisdom.*  Kam  *tte  j^sa- 
pientia. 

Was  not  Ep«u£  often  used  as  the  name  of  Venus  as  well  as  Cupid  ?  In  like  manner  Kanya,  the 
name  of  Cristna,  was  also  the  name  of  the  Zodiacal  sign  Virgo.9  Ego>£  read  anagratmnatieally  is 


i  Georgius,  Alpb,  Tib.  p.  750,  *  P.  749.  3  P.  748,  *  P.  745. 

*  Vide  p.  747-  6  Ibid.  p.  746.  »  Ibid,  III,  p*  728. 

6  See  also  ibid,  750.  '  ^  Bentley,  p.  202, 


6 


GEOR&IUS. — SCAL  \. 


nothing  but  me,  from  which  Jesus  was  called  the  Rose — the  rose  of  Sharon — of  Is-uren.    And 
from  this  came  the  Rossi- crusians. 

The  Cabalistic  Jews  often  insert  the  jod  or  prefix  it  to  words,  as  they  say,  for  the  sake  of  a 
mystery;  but  in  reality  for  the  same  reason  that  the  Irish  Bishop  writes  his  name  X  Doyle. 
This  practice  admitted,  I  believe  that  C-ama  was  both  Cupid  and  Venus,  Cama  and  Cama-deva, 
HDD  kme,  desiderare,  amare,1  and  was  in  fact  C  or  X-ama.  See  pp.  760,  761 ,  and  Appendix  to 
the  first  volume.  Cuma  was  the  same,  as  was  also  Kumari  or  Komari  on  Cape  Cornarin,  near 
which  ruled  the  Xamorin  or  Zamorin,  or  Semiramis.  Was  Comarin  the  Coma-Marina  ?  I  believe 
that  Caesar  was  X-sesar — Tzar,  whence  the  female  Tzarina.  I  believe  that  IIX0YS,  as  I  have 
formerly  said  (Vol.  I.  p.  636),  is  I-IX0TS:  and  that  in  like  manner  also  Mama  is  M-ama;  that 
Momptha  is  M-Omptha ;  that  Mia  is  M-ia  or  M-ie.  I  is  the  tenth  letter  of  the  new  alphabet,  and 
M  is  the  tenth  letter  of  the  sixteen-letter  alphabet.  Then  *  i  in  the  Hebrew  notation  answers  to 
the  X  in  the  Etruscan,  Oscan,  or  Latin,  which  we  have  seen  stands  both  for  10  and  600.  This  is 
like  the  Samech,  which  is  the  Mem  final.  As  the  Samech  it  is  60  \  as  Mem  final,  600.  The 
S  called  Xi,  is  60,  X  Chi,  600.  The  Hebrew  m>  ss  is  six— Greek  ES  sg  six  j  the  aspirant 
breathing,  as  in  other  cases,2  being  substituted  for  the  sibillant  letter,  which,  however,  is  found 
in  the  Latin,  Saxon,  and  English,  «#. 

lodia  is  Ayoudia.  I  suspect  that  the  Ad  of  Rajahpoutana  and  Western  Syria,  and  Hadad,  is 
lad,  or  I-hadad ;  that  IE  is  lo  y>  io  of  Syria ;  that  God,  Chod,  is  Od,  Hod.  a  In  all  the  cases 
above,  the  I,  the  X,  and  the  M,  are  monograms  prefixed  for  the  sake  of  mystery,  as  we  constantly 
see  the  X  prefixed  to  sentences  when  not  used  as  a  letter,  in  our  religious  books  of  the  middle 
ages ;  and  as  Romish  priests  still  use  it, 

The  lod  is  a  point,  the  Centre  is  a  point,  every  thing  tends  to  the  Centre. 
The  word  Saca.  I  believe  is  found  in  the  Hindoo  word  Para-mchti.  The  Tibetian  language 
has  no  B.  Para  is  tro  #ra,  creator.  Sack  is,  in  the  Egyptian  language,  Jlamma,  and  Ti  is  Di, 
sacred^  holy.  Georgius4  says,  Para-sachti  is  6t  excellentissima  virtus,  &c.,  primam  emanationem 
"  Dei ;  Flammam  fluentem  a  Deo."  But  I  do  not  doubt  that  it  was  also  akme  or  hkm*  In  fine, 
it  is  divine  WISDOM.* 

Parasakti,  Adisakti,  Devaki,  and  Parakta,  have  all  the  same  meaning.  Para  or  Ad,  and 
Devaki,  mean  the  Deity,  and  sakti  aflame.*  These  are  also  the  same  as  Bavani  and  Mama-ja. 
Sometimes  Parasakti  is  masculine,  sometimes  feminine.  Sakti  is  also  the  same  as  verbum  and 
sapiential  Chati,  I  am  persuaded,  is  the  same  as  Sacti,  and  is  the  Hebrew  nm  hte,  and  in 
English  means  heat.  Substituting,  as  Parkhurst  says  was  very  common  in  the  Hebrew,  the  W  s9 
the  sibillant  letter  for  the  aspirate  H  A,  the  word  would  become  sati.  I  am  quite  satisfied  we  have 
here,  or  in  the  word  just  now  named,  Sci-akham,  the  meaning  of  the  Saca  or  Xaca,  and  that  it 
means  the  Logos,  the  Sapientia,  the  Ras. 

Parasakti,  like  Semele,  the  mother  of  Bacchus,  was  combustam  in  aethereo  igne.8  Sfre  was  con- 
sumed in  the  flames  of  her  son.  This  is  the  assumption  of  the  blessed  virgin,  which  took  place  in 
the  autumn,  when  the  constellation  of  Virgo  disappears,  and  is  tendered  invisible  by  the  solar 
rays.0  But  Para-sacti  was  Lachmi,  and  Lachmi  was  nothing  but  L'hkm,,  the  wise. 

fe  Ex  his,  quse  mecum  inter  viam  communicarunt  laudati  PP.  Cappucini  e  Tibetknis  Missioni- 
"  bus  reduces,  protinus  intellexi  tarn  arcto  et  inseparabili  vinculo  apud  eas  gentes  duo  hsec,  litteras 

1  Georg  p  728.  •  Parkhurst,  p.  776, 

3  But  Georgius  (AJp.  Tib.  p.  685)  has  shewn,  Ad  or  Adad  or  Hadad,  in  Syria,  to  be  Buddha. 

*  P.  97,  a  Ib.  p.  98,  °  Ib.  7  ft),  s'ib.  p.  102.  «  Vide  Dupuis. 


BOOK  I.   CHAPTER  II.   SECTION  1.  7 

"  et  superstitionem,  inter  se  cohoereseere,  ut  alterum  sine  altero  nee  pertractari,  nee  cogitari 
"  quaeat.  Ut  enim  video,  queni  admodum  defluunt  radii  &  natura  solis,  sic  litteras  ab  ipsa  Dei 
66  substantia  defluxisse  concipiunt.  Simile  quiddam  de  Vedam  Bramhse,  deque  Atzala  Isureni 
"  libro,  opinantur  Indi/'1  The  truth  of  the  observation  respecting  the  close  connexion  between 
letters  and  superstition  cannot  be  denied,  and  thus  this  beautiful  invention,  which  ought  to  have 
been  the  greatest  blessing  to  mankind,  has  been,  till  lately,  its  'greatest  curse.  But  if  at  first  it 
forged  the  chain,  it  will  break  it  at  last, 

On  the  Tibetian  alphabet  Georgius  says,  te  Aliud  quid  longe  majus  atque  prsestantius  de  litte- 
"  rarum  suarum  natura,  ac  dignitate  Tibetani  opinantur.  Istas  uti  prodigiosa  quaedam  munera  e 
"  coalo  demissa  venerantur :  Deoque  Sapientia  Giam-Jang  tanquam  auctori,  et  artifici  principi 
cc  referurit  acceptas."  When  I  consider  the  Deoque  Sapientice,  the  name  of  the  country  Achim, 
the  Pushto  in  North  and  South  India,  the  evident  Judsean  mythos  in  both,  I  cannot  help  suspect- 
ing that  the  Deus  Giam- Jang  is  the  God  or  lao  of  Siam  or  Sion,  in  the  country  of  Judia,  adjoining 
to  the  present  Nepaul  and  Tibet.  The  close  connexion  between  letters  and  superstition,  noticed 
by  Georgius,  tends  materially  to  support  my  opinion,  that  letters  were  at  first  mythical  and  magi- 
cal, and  we  know  that  they  were  every  where  supposed  to  emanate  from  the  Deity.  Georgius 
explains  the  word  Tangut  to  mean  Dominus  Cceli  et  Terroe.  If  the  T  be  a  nominal  prefix,  the 
a— K,  ng:r#,  u~i,  thus  Aou.  Tangut  is  the  name  of  God  in  Peru.  Georgius  then  goes  on  to  explain 
that  Ti~bet  is  Ti-bot,  or  Ti-bout,  or  Ti-Boutta,  or  Di-Buddha,2  He  adds,  "  Hoc'vero  recta  oritur 
"  k  gentili  Pot-Jid,  quo  certo  nomine  non  ante  famosi  Buttae  tempora  insigniri  ea  natio  ccepit/' 3 
Tibet  is  called  Potyid  by  Sir  W.  Jones.4  He  makes  an  important  observation  on  the  nature  of  the 
Tibetian  language,5  which  appears  to  be  in  a  great  measure  Monosyllabic,  and  thus  tends  to 
prove  its  antiquity.  He  then  goes  on  to  state  that  Jid  is  a  cognomen  of  Buddha,  and  means 
Unicus  or  IJnigenitus ; 6  and  that  it  is  the  ee  Jehid  Phoenicium,  aut  Ihido  Syrum."  (It  is,  in  fact, 
li-di.)  He  confirms  almost  all  which  I  have  before  given  from  Creuzer  respecting  Buddha,  On 
the  name  of  Xaca,  he  says  it  is  called,  in  the  Tibetian  language,  Sdakham.  That  is,  I  suppose, 
th,e  Sci-akham  or  Hakim,  just  now  treated  of. 

I  suspect  that  the  Phoenician  Jehid  or  lid,  is  nothing  but  the  Chaldee  II  of  the  Targums,  with 
an  abbreviation  of  the  Deus,  Dis,  Deva,  and  means  the  God  IL 

The  Deity  Isan  and  Isuren  of  India  was  the  Isis  of  Egypt.  The  name  came  from  the  Hebrew 
yw>  isoy  with  the  Tamul  termination  in  en,  Isur-en.  This  deity  is  the  same  as  Mahdeusr  and 
Mahadeva.  It  has  generally  four  arms,  and  is  often  seated  on  the  Lotus.  Fire  is  its  peculiar 
emblem.  It  has  three  teyes.  It  is  also  often  carried  on  a  BULL.  One  of  its  epithets  is  Hy- 
dropism, 7  This  is  the  Gre,ek  fifonp  and  Iir*£,  and  connects  it  with  the  refined  doctrine  of  water, 
which  approaches  to  something  very  near  to  the  spiritual  fire  and  the  hydrogen  of  the  moderns. 
It  is  adored  under  the  form  of  the  Linga,  or  Priapus.  It  is  Pluto,  the  Egyptian  Amenti  and  the 
Giam  Indicus*  It  is  Brahma  and  Tchiven.  6(  Dominus  humidce  natures  et  origo  sacrorum  flumi- 
"  num,"  the  Giam  Indicus — judex  universorum.  From  the  word  Giam  comes,  I  suspect,  the  Ganga 
or  Janga.  Finally,  Georgius  says,  "  Sol  est  Isuren,  qualis  erat  Osiris  apud  Egyptios."6 

It  is  said  of  Mani  that  he  left  a  book  of  paintings*  In  one  of  the  apocryphal  Gospels  Jesus  is 
said  to  have  been  the  son  of  a  Dyer  or  a  Painter,  another  of  a  Potter,  in  the  four  of  a  Carpenter", 
and  in  all  of  an  Artificer.  Georgius  says,  Cfi  Verum  non  opus  est  multis,  ut  ostendara  orfe&tales 


4  Georg.  AlpL  Tib.  pnjef.  p,  ix,  *  Alpfc.  Tib.  p.  16.  *  ftset  J);  10, 

4  Asfot  Res.  Vot  JIL  p,  10.  *  P.  11.  <  Ib.  p.  xi,  *  <ieorg.  Alpk  Tib.  p.  156, 

•  P.  185, 


8 


SCALA. 


£(  omnes  nno  eodemque  nomine  Pictoreni,  Tinctoremque  vocare.  Vide  Castellura  in  ym  (zko). 
"  Quum  vero  Arteng  diciraus,  eoque  designamus  Librum  picturarum  Mani,  (quia,  ut  inquit 
ef  Renaudotius,  figuris  peregrinis,  et  ignotis  refertus  erat,)  intellegere  debemus  Librum  eo  sensu, 
"  quo  intelligunt  Brammhanes  Vedam,  et  Tibetani  Cid  sive  Cioch.  Nempe,  ut  Fedam  est  Bramha, 
€t  et  ci6  Xaca,  ita  Arteng  est  ipse  Mani,  virtw,  emanatio  Patris  luminum,  efmque  Filius,  et  anima 
te  dans  et  accipiens  formas,  ac  figuras  omnes  in  eo  portentoso  mysterioruni  libro  contentas/'1 
Here  we  find  Brahma  and  Buddha  both  having  the  meaning  of  the  word  Book.  Here  is  con- 
firmed what  I  have  before  said  that  Feda  is  Seda  or  Buddha.  The  book  of  the  Manichseans  was 
called  the  treasure,  and  being  a  Veda  would  be  a  treasure  of  Wisdom.  Bacchus  is  called  Liber, 
ton  bha  and  mn  tut,  which  in  Chaldee  mean  Morus,  the  name  of  the  Morea  of  Greece. a  The 
Morus  or  Mulberry-tree  is  a  very  mystical  plant ;  it  is  said  to  be  sapientissima  arbor.  It  was 
probably  thus  designated  because  it  had  the  same  name  as  the  God  of  Wisdom.  Brahma  is  the 
same  as  Brahaspati,  who  is  worshiped  the  same  day  as  Suarasuoti,  (Sara-iswati,)  the  Dea 
sdentiarum:  from  this,  Georgius  says,  he  thinks  the  word  Brahma  came  to  mean  Scientia. 
The  truth  is,  wherever  Scientia  is  found,  Sapientia  may  be  written. 3 

We  have  seen,  in  p.  320,  that  the  natives  of  Siam  call  their  God  lach  lach,  the  Greek  lacchg. 
Now,  is  it  not  possible  that  in  the  Tibetian  language  this  may  be  the  Siakhim,  the  aspirated  ODH 
hkm— and  this  Siak  and  lacch  the  same  ?  Parkhurst  says,  the  aspirate  breathing  is  constantly 
substituted  for  the  sibillant  letter.4  This  would  make  Saca  laca.  The  festivals  of  Bacchus 
in  Greece  were  called  lacaea.5 

"  AtTyphon  ab  eodem  Plutarcho  exPhrygiis  literis  dicitur  filius  Isaacci  Icractxs  ra  'HpaxXee^ 
"  o  TLV$GW,  Isaacci,  quern  genuit  Hercules,  filius  fuit  Typhon."  d  May  Isaac,  the  son  of  Hercules, 
who  was  Cristna,  who  was  Samson,  have  come  from  yjtf>  iso9  to  save,  and  Xaca,  or  from  I  and 
Xaca,  or  from  yt£P  iso  and  cron  hkm  f  Either  of  these  etymons  is  strictly  in  keeping  with  the 
remainder  of  the  mythos. 

Brahma  is  said  to  have  been  the  inventor  of  Hymns  and  Verses,  and  the  Brahmins  are  not 
permitted  to  recite  but  only  to  sing  the  Vedas,  To  account  for  this  they  have  a  story  of  Brahma, 
like  Jupiter  for  the*  love  of  Leda,  being  turned  into  a  swan.  When  he  was  about  to  be  killed  by 
Iswara,  he  sung  hymns  and  verses  to  her  praise,  to  pacify  her.  From  this  came  the  story  of  the 
musical  singing  of  swans  when  they  are  about  to  die.7 

Brahma,  carries  a  book  as  an  emblem.  This  was  because  he  was  the  first  emanation  or  divine 
Wisdom,  and  the  Wisdom  contained  in  the  Veda  or  book  of  Wisdom  came  from  him.  Hence,  in 
Greece,  Bacchus  or  Brahme  was  called  Liber. 8 

I  think,  from  a  passage  in  Georgius,  the  real  origin  of  the  meaning  of  the  term  Judah  or  Juda,-— 
the  religion  or  the  name  of  the  tribe  way  be  discovered,— of  the  tribe  or  religion,  which  Eusebius 
said  existed  before  the  time  of  Abraham.  He  observes,  that  Buddha  k  cajled  Jid,  tvhich  is  the 
same  as  leoud,  who  was  the  s6n  of  Saturn,  «ind  that  it  is  merely  an  epithet,  meaning  Unigenitum, 
Hebrseis  est  w  (Mtid)  lehid  Isaa<so3 , epithet <im.  ?  Gen,'xxii.  2. 10  No#  I  think  this  shews  that 
the  tribe  were  followers  of  the  Unigenitum,  in  shorfy  of  the  Logos  or  Buddha,  who  was  the  only- 
begotten  of  his  Father. 

i  Tib.  Alph.                     9  Vail,  Coll.  Hib.  Vol.  IV.  Part  I  p.  265.  3  Georg,  p  114. 

4  In  voee  »»  ss>  II.  p.  776,                   *  Vide  Hermes  Scythicus,  p,  136.  °  Georgius  Alph.  Tib,  p,  26. 

7  Vide  Georg.  Alph.  Tib.  p.  1 10.                           8  Ib,  p,  1 14,  '9  Bocliarto. 

1°  Georg.  Alph,  Tib.  Sect.  xi. 


BOOK    I.    CHAPTER   II.    SECTION  2.  9 

Again  Georgius  says, 1  u  Brevi,  Xaca  Jehid>  Ihido,  and  Xhid,  (quod  est  insigne  cognomentum  et 
"  attributum  Buddce,  But<z,  sive  Boto  in  vernacul£  voce  Tibeti  Pot-Tit,)  Poto  scilicet,  seu  Boutta 
"  Unigenitus  aut  Primogenitus."  He  had  before  shewn  that  Jehid  was  Juda;  hence  we  come  to 
the  fact,  that  the  tribe  of  Isaac,  Ihid,  or  Judah,  was  a  tribe  of  Buddhists. 

2.  The  Scala  or  ladder,  formerly  alluded  to  in  Vol.  I.  p.  413,  I  believe  signified  a  chain  or  ladder 
of  transmigration,  by  which  the  soul  climbed  up  to  heaven,  2  and  that  Scala  or  Sacala  is  Xaca-clo, 
and  came  to  mean  a  ladder,  or  the  ladder  of  the  Mount  of  Solyma,  or  Peace  or  Salvation,  from  the 
ladder  of  metamorphoses  or  regenerations.  The  system  of  regeneration  is  exactly  that  of  a  ladder. 
The  dream  of  Jacob,  with  the  seventy- two  angels  ascending  and  descending,  the  mysticism  of 
which  no  one  will  deny,  alludes  to  this :  the  Xaca-clo  is  the  series  of  ten  regenerations,  which  the 
Brahmins  taught  that  every  human  being  passed  through.  In  the  names  of  Sicily  we  have,  first, 
Siculia,  as  it  is  called  by  Virgil,  which  is  Xaca-clo-ia ;  this  was  Buddhist.  The  next  was,  Trina-cria 
or  Trina-crios— the  Triune  Aries  ;  this  was  Crestism.3  In  Vol.  I.  pp.  813—816,  I  represented  the 
double  trinity  and  the  system  of  emanations  to  form  a  chain,  the  last  link  of  the  first  forming  the 
first  link  of  the  second }  and  thus  the1  whole  system,  beginning  at  the  To  Oj>?  formed  a  chain  or  a 
ladder  from  the  highest  to  the  lowest. 

Is  it  possible  th&t  the  veneration  for  Apes  may  have  taken  its  .rise  from  a  word  of  the  ancient 
language— the  Chaldean  misunderstood  ?  Georgius  says, 4  *c  Simi&  Arabic^  QiTO  bram,  Boratn, 
**  Africanis  C313  brm,"  It  is  well  known,, to  all  Indian  scholars,  that  Crfetna  is  said  to  have  invaded 
Ceylon,  accompanied  by  an  army  of  Monkeys,  by  whose  means  he  conquered  it  \  and  we  are  told 
that  this  is  the  belief  of  the  country.  The  simple  fact  was,  that  the  sectaries  of  the  Crest,  the 
Brahmins,  invaded  it,  and  the  whole  arises  from  (the  identity  in  the  Indian  language  of  the  words 
for  Brahmin  and  Ape  or  Monkey.  In  this  manner  numbers  of  little  mythoses  have  arisen  in  all 
parts  of  the  world.  In  a  similar  manner  arose  the  mythos  of  Bacchus's  grapes.  The  word  for 
grape  in  Greek  is  BoTpt^,  this  is  a  corruption  of  Buddha,  and  Bacchus  was  Buddha,  and  Buddha 
was  Wisdom;  whence  the  grape  in  Latin  is  called  ratf»w$—*evidently  the  Hebrew  Ras,  wisdom^ 
and  the  ePa|f,  the  stone  of  the  gra/pe. ' 

Salivahana  is  also  called  Saca* 5   In  Bali  they  have  a  period  called  the  year  of  Saca.  ° 

The  Grod  in  the  temple  on  the  mountain  of  Lawuh,  in  Java?  is  called  Sukuh,  7  This  is  the 
mountain  of  L/Awu  or  THE  Ieo9  and  his  name  Saca. 

The  krgfc,  .temples  in  Java  are  built  without  cement  in  the  joints,  in  the  Cyclopean  order  of 
architecture — all  the  st<me$  mortised  together. 9 

We  are  constantly  told  by  all  travellers,  that  the  Lama  of  Tibet  is  adored  as  God,  But  in  this 
I  do  not  doubt  that  our  travellers  permit  their  prejudice  and  bigotry  to  blind  them.  If  he  be  con- 
sidered to  be  the  Supreme  Being5  how  cajne  the  ,Tibetians  to  have  a  most  magnificent  temple  to 
Buddha,  at  Lassa,  the  place  of  the  Lama'6  vepicte&ce }  of  which  a  ground-plan  is  given  in  Georgius.  ° 
The  fact  is,  the  followers  of  the  Lamb  al  Rome  elect  their  Vicramaditya  or  Grand  Vicar  from 
themselves,  generally  choosing  the  most  imbecile  of  the  college  for  the  God  upon  earth,  as  he  does 
call,  or  used  to  call,  himself.  The  followers  of  the  Lamb  in  Tibet  have  found  it  better  to  select  an 


*  Sect,  cxxiu,  *  Vide  Georgius  Alph.  fib.  Ap.'iil  p»  678* 

9 

*  From  this  idea  the  division  of  any  given  space  into  equal  parts,  and  probably  from  the  decimal  &op(tita,l4M  parts, 
was  called  a  Scala  or  £calc. 

*  Aipfa,  Tib.  p,  28,  *  Cravrfurd,  Etet.  Ind.  Arch,  V<^  I,  p.  300,                          Ibid. 

7  i'b;  Vol.  II.  pL  18.  V  Ifc,  p.  W9,                                      &  geek'  cxliii.  p.  406. 

>  <J                                              July  28,  1833. 


10  JCTD31AN  MYTHOS  IN   EGYPT* 

infant,  whom  they  educate.    The  same  reason  operates  in  both  conclaves.    In  each,  a  similar 
cause  produces  a  similar  effect,— au  imbecile  Lama. 

The  whole  of  what  we  have  seen  respecting  Saca  and  the  Saxons,  must  be  considered  as  a  pre- 
paration for  an  inquiry  into  a  Pontifical  government,  (to  be  developed  in  the  future  books,) 
which  was  brought  with  the  feudal  system  to  England  and  Europe,  long  before  the  time  of  Caesar. 
It  will  be  found  useful  also  in  considering  the  origin  of  letters* 


CHAPTER  III. 

JUDJEAN  MYTHOS  IN  EGYPT.^MENES.     NOAH.  —  CHERES.-^ ABRAHAM  TULIS. — JOSEPH.'—  GEECIAN  HISTORY 
A  TBAVESTY.— IANGUAGE  OF  EGYPT. — DEISUL  VOYAGE  OP  SALVATION. 

I  NOW  beg  my  reader  to  recall  to  his  recollection  the  multitude  of  fragments  of  the  Christian  and 
Jewish  mythos  which,  in  his  reading,  he  must  have  found  scattered  about  Upper  Egypt.  I  beg 
him  to  look  at  and  read  the  accounts  of  my  Figures  27  B  and  35.  These  things  are  all  disguised  or 
instantly  put  out  of  sight  by  the  assertion,  that*  they  are  the  remains  of  the  Gnostic  or  Nfedtorian 
(that  is,  as  the  learned  Nimrod  says,  the  Buddhists)  Christians.  The  existence  of  the  mythos, 
which  I  shall  now  exhibit,  in  Egypt,  easily  accounts  for  and  explains  all  these  hitherto  inexplicable 
remains  of  the  Jewish  and  Christian  mythos,  on  the  ancient  temples  in  Upper  Egypt  and  in 
Nubia,  As  might  be  expected,  the  prejudices  of  education  have  operated  on  the  learned  German 
Heeren,  to  blind  him  to  the  Jewish  and  Christian  mythos ;  but  ,yet,  in  one  instance,  the  truth  in- 
voluntarily creeps  out.  He  says,  "  Another  field  opens  itself  here  for  divines,  if  they  would  like 
w  to  compare  the  religious  notions  of  ancient  Thebes  with  the  descriptions  given  by  the  Jews  of 
"  their  sanctuaries,  the  tabernacle,  the  temple,  and  the  sacred  utensils. 

"  This  is  not  the  place  for  a  comparison  of  this  kind :  but  how  many  things  described  in  the 
u  Scriptures  do  we  find  in  these  engravings  !  the  ark  of  the  covenant  (here  carried  in  procession), 
"  the  cherubim  with  their  extended  wings,  the  holy  candlesticks,  the  shew  bread,  and  many  parts 
"  of  the  sacrifices !  In  the  architecture  itself  a  certain  similarity  is  instantly  recognised,  although 
**  among  the  Jews  every  thing  was  on  a  smaller  scale/'  *  In  his  maps  the  temples  of  Meroe,  in 
several  instances,  appear  built  in  the  exact  cross*form  of  our  churches, 

The  observation  of  Heeren,  I  shall  now  shew,  has  befen  confirmed  by  a  very  learned  Frenchman, 
the  Abb6  Gueriu  de  Rocher.  But  my  reader  will  be  kind  enough  to  observe,  that  although  the 
similitudes  pointed  out  by  Heeren,  amount  to  almost  a  proof  of  my  theory,  they,  in  -a  similar 
manner,  amount  almost  to  a  proof  of  the  falsity  of  the  AbbfeV  theory,  which  will  now  be  ex- 
plained. 

After  finding  the  Judaean  mythos,  the  mythos  which  Eusebius  asserts  existed  before  Abraham, 
in  North  and  South  India,  in  Syria,  and  in  China,  it  would  have  been  very  singular  if  it  had  not 
been  found  in  Egypt.  This  singularity  has  been  proved  not  to  exist  by  the  Abb6  Guerin  de 

1  Heeren,  on  Egypt,  Vol.  II.  p.  297 


BOOK   I.      CHAPTER   HI.      SECTIONS.  11 

Rocher,  who  has  undertaken  to  shew,  in  his  work  called  Histoire  des  Temps  Fabuleux9  that  the 
history  of  Egypt,  detailed  by  Herodotus,  Diodorus,  Suidas,  Manetho,  &c.,  is  not  a  true  history  of 
Egypt,  but  a  mere  travesty  of  the  history  of  the  Jews  ;  and  however  much  I  may  differ  from  him, 
both  generally  and  in  many  particulars,  yet  I  think  he  has  proved  his  case,  so  far  as  to  shew,  that 
the  two  were,  in  many  instances,  substantially  the  same,  as  they  ought  to  be,  if  they  were  nothing 
but  a  repetition  of  the  same  mythos;  but  which  they  could  not  possibly  be,  and  be  at  the  same 
time  both  true  histories  of  countries,  as  he  very  justly  observes.  All  this  tends  strongly  to  prove 
that  Herodotus  was  really  the  father  of  history,  the  first  real  historian :  all  the  works  before  his, 
being  mere  mythoses,  founded  on  the  traditionary,  unwritten  stories  of  each  country,  detailed  by 
the  priests  for  the  purpose  of  religion,  not  of  history* 

It  is  necessary  to  observe,  that  the  Abbd  does  not  pretend  to  shew  merely  that  parts  of  the 
Egyptian  history  agree  with  and  dovetail  into  such  parts  of  the  history  of  the  Jews  as  relate  to 
respective  periods,  but  that  the  Egyptians  have  taken  the  Jewish  history,  and  have  travestied  it 
(to  use  his  word)  to  form  a  new  history.  Between*  these  two  my  reader  must  perceive  that  there 
is  a  mighty  difference.  Had  he  shewn  the  former,  he  would  indeed  have  greatly  strengthened  the 
Jewish  history  as  a  history,  but  the  latter  is  another  matter, 

The  Abbd  has  exhibited  so  much  skill  and  ingenuity  in  discovering  the  meaning  of  several  para- 
bles called  parts  of  the  Egyptian  history,  that  I  have  no  doubt  whatever,,  if  he  had  been  unfettered 
by  religious  prejudice,  he  would  have  made  oat  the  whole  ,mythos.  The  discoveries  he  has  made 
did  not  arise  from  his  abstract  love  of  truth,  but  merely  from  a  belief  that  it  would  enable  him  the 
better  to  defend  his  own  religion  and  the  interests  of  his  order. 

He  supposes  that  the  history  of  Egypt  was  completely  lost  by  the  natives,  in  the  course  of  the 
period  when  the  Persians  possessed  it,  after  the  conquest  of  it  by  Cambyses,  -  Nothing  but  the 
excess  of  religious  prejudipe  could  have  induced  any  one  to  believe,  that,  in  the  short  time  during 
which  the  Persians  possessed  Egypt,  all  knowledge  of  their  ancient  history,  and  of  their  history  at 
that  time  not  properly  ancient  to  them,  should  be  completely  lost  by  the  natives,  and  also  that 
they  should  all  of  them  have  been  so  totally  devoid  of  understanding,  as  that  they  could  not  make 
up  a  story  of  their  own  to  pass  off  as  a  history  of  their  country,  but  that  they  should  be  obliged 
to  go  to  the  little  distant  mountain  tribe  which  Herodotus  could  not  discover,  said  to  have  been 
driven  out  of  their  country  several  hundred  years  before,  to  borrow  their  history,  by  a  travesty  or 
transfer  of  which  they  made  up  a  history  for  themselves  *  —not  using  the  names  of  their  own 
kings,  bat  actually  names  out  of  the  history  of  the  distinct  mountain  tribe  just  alluded  to  ?  The 
Abb6  has  been  attacked  in  no  very  measured  or  very  fair  terms  by  several  of  the  philosophers, 
on  account  of  his  etymologies  and  .other  little  matters  \  but  he  has  been  very  ably  and  successfully 
defended.  His  opponents  do  not  appear  to  have  touched  upon  the  absurdity  of  the  theory  to 
account  for  these  travesties,  or  historic  parables.  As  all  party  writers  do,  they  laid  told  of  ex- 
ceptions-^-they  seized  on  and  exposed  particular  points,  but  the  general  whole,  which  they  ought 
to  have  attacked,  they  left  untouched.  In  fact,  the  Abbe,  overthrew  all  their  previous  doctrines, 
,  and  not  having  the  least,  idea  of  any  universal  mythos,  or  other  cause,  to  account  for  the  unde- 
niable effect  pointed  out  by  him, '  they  could  give  him  no  reasonable  answer,  though  the  general 
absurdity  of  the  cause  ^hich  he  assigned,  or  the  way  in  which  he  accounted  for  the  effect,  was 
evident  £nopgh.  They  ought  candidly  to  have  admitted  the'  fact  of  the  identity  of  th$ 
of  Genesis  and  of  Egypt,  and  have  said,  "  We  admit  the  identity  vou  contend  for) , we  C 


1  Whyrdid  they  fcjtf  go  to,  their  atofolisK  wtioli  J&  qhai^fc*  W  ftopii  cohered  jvSii  ri^r  lafees  ?    Why  2  but 
because  M,Champoll^n  has  discovered  noihing! 

'          "       " 


12 


NOAH. 


"  deny  it ;  but  the  reason  which  you  assign  for  the  identity  appears  to  us  absurd,  and  we  cannot 
"  admit  it :  there  must  be  some  other  reason  for  it,  which  is  yet  unknown."  This  would  have 
been  candid;  but  instead  of  this,  as  defeated  parties  usually  uct,  they  had  recourse  to  ridicule, 
misrepresentation,  and  clamour,  and  endeavoured  to  poh-poh  him  down. 

The  Abb6  says,  "  Je  commence  par  les  temps  fabulcux  des  Egyptiens,  depuis  M£nfcs,  leur 
"  premier  roi,  suivant  tous  leurs  historiens,  jusqu'  au  temps  ou  T  Egypte^  soumise  aux  Perses, 
<ff  devint  une  province  de  leur  empire.  On  verra,  par  un  rapprochement  soutenu  de  toute  la  suite 
*'  des  rfcgnes,  et  des  faits  de  chaque  rfcgne,  que  cette  histoire  r£pond  &  1' histoire  sainte,  depuis  No6, 
*e  le  p£re  de  tous  les  hommes  d'apres  le  deluge,  jusqu'  a  la  fin  de  la  captivit£  des  Juifs  a  Babylone: 
"  et  que  ce  n'est  m£me  qu'un  extrait  suivi,  quoique  d6figur6,  de  ce  que  TEcriture  elle-m6me 
*c  nous  appiend  de  FEgypte  dans  cet  intervalle  ;  en  un  mot,  que  tout  ce  qu'  H^rodote,  Man^thon, 
"  Eratosthene  et  Diodore  de  Sicile  nous  racontent  del'Egypte  jusqu'  &  cette  £poque,  n'est,  aux 
"descriptions  pros,  qu'une  traduction,  a  la  v&ite,  pleine  d'erreurs  et  de  fautes  grossieres,  que 
"  les  Egyptiens  s'etoient  faite  ou  procuree  des  endroits  de  TEcriture  qui  les  regardent,  et  dont  ils 
"  s*6toient  composd  une  histoire;  c'est  le  sujet  de  trois  premiers  volumes  que  je  pr£seute  au 
cc  public.5' l  This  is  a  very  different  matter  from  having  taken  parts  of  the  Jewish  history,  to  fill 
up  the  lacunas  in  the  corresponding  parts  of  their  own  history. 

The  Abba's  assertion  that,  in  the  time  of  Menes,  the  first  king,  whose  name  was,  in  fact,  the  same 
as  that  of  Noah,  Egypt  was  a  marbh,  with  the  exception  alone  of  the  district  of  Thebes,  which  com- 
prised all  Upper  Egypt,  that  is,  that  it  was  covered  with  water,  is  in  exact  accordance  with  what  I 
have  said  in  Vol.  I.  pp.  291 ,  &c.,  and  336.  He  afterward  shews  that  the  history  of  Thebes  is  a  travesty 
of  the  history  of  the  flood  of  Noah  and  of  the  Ark.  That  the  same  particulars  are4n  both  the 
histories, — that  from  Thebes  the  doves  went  out, — that  the  name  Thebes  for  that  c\ty  and  the  ark 
are  the  same, — that  at  Thebes  an  immense  ship  was  built,  and  that  the  first  men  and  animals  of  the 
present  world  came  out  from  Thebes,  &c.,  &c«  •  But  I  will  now  give  to  my  reader,  an  extract  from 
the  work  of  Mons.  Bonnaud,  2  one  of  the  Abbess  defenders,  in  which,  abstracted  from  the  Abb6's 
book,  he  places  by  the  side  of  each  other  the  History  of  Herodotus  and  of  Genesis,  which  will  serve 
to  give  a  general  idea  of  the  nature  of  the  Abbe's  work  better  than  any  description  which  I  can 
write. 

Debutons  par  1'arche  de  Noe,  laquelle  s'appelle  en  H6breu  THBE,  que  les  Egyptiens  ont  prise  pour  le  ville  de 
Thebes ;  nous  verrons  en  suite  1'  histoire  de  Jacob  traveshe  par  eux  en  celle  de  S&ostns,  roi  conqu6rant.  Tenons- 
nous-en  pour  le  moment  £  ces  deux  morceaux  que  1'auteur  de  V  histoire  vMable 


1. 

hommes. 


HISTOIRE  D'   EGYPTE. 

est  celui  qui  regna   le   premier    des 


HISTOIRE  SAINTE. 

L  Noe*,  dont  le  none*  en  H6breu  est  N6  ou  Mn6e, 
son  derive,  (jui  signifie  r&pos,  3  esl  le  pfere  coramun  de 
tous  les  peuples :  c'est  danjs  1'Ecriture  le  premier  horame 
qui  r£gne  dans  un  sens  aprfcs  le  d&uge : '  puis  qu*  il 
se  trouve  le  chef  et  le  souverain  naturel  de  tout  le  sjenrc 
humain  reduit  alors  i  sa  famille. 


t  P.  xlh'L 

2  Vol.  V.  p.  6.    Histoire  Des  Temps  Fabuleux,  Tome  V.  8vo.  &  Paris.    P«ir  L'  Abb<£  Gu^rin  de  Rocher.    Chez 
Gautier  et  Freres,  et  Co.    1824. 

3  M,  en  H£breu  est  uue  lettre  servile  au  commencement  clu  mot     J'ai  cru  que,  pour  me  mettre  plus  t\  port6e  des 
lecteurs  qui  ignorent  les  langues  anciennes,  il  convenoit  d^crire  enlettres  ordinances  les  mots  H&>reu.r  clout  il  m'u 
fallu  toe  -an  frequent  usage,  vu  la  nature  de  1'objet  que  je  me  propose  de  cliscuter.    Ceux  qui  seroient  ourieax  de 
verifier  ces  mots  de  la  langue  H^braique,  peuvent  recourir  &  V  histoire  v&rlfable  des  temps  fabvleux. 


BOOK   II.    CHAPTER    III.    SECTION  3, 


13 


2.  Du  terns  de  Menes  toute  1'Egypte  n'&oit  qu'un 
marais  a"  ^exception  du  seul  nome  ou  canton  de  TJwbes, 
c'est-a;-dire,  qu'elle  etait  tout  inondde. 


3.  Les  habitans  de  Th&bes  se  disoient  les  plus  an- 
ciens  des  hommes. 


4.  A  Thebes  fut  construit  nn  grand  navire  de  pros 
de  trois  cents  coudte  de  long. 

5.  H&odote  dit  que  deux  columbes  s'  etoient  envo- 
lees  de  Thebes  en  differentes  contr6es. 

6.  Les  animaux,  suivant  les  Egyptiens,  furent  formes 
d'abord  dans  le  pays  de  Thebes. 


7.  Meiies  apprit  aux  peoples  £  bonorer  les  Dieux  et 
a  leur  faire  des  saci  ifices, 

8.  Mcn£s  fut  le  premier  &  introduire  le  luxe  de  la 
table. 

9.  Les  habitans  de  Th&bes  se  vantoient  d'avoir  e*t£ 
les  premiers  h,  connoltre  la  vigne. 


2.  Du  temps  de  Nofc,  non  seulement  VEgypte,  mais 
la  terre  entire  fut  inondee  par  le  deluge,  et  ce  nome 
de  Thebes9  qui  seul  ne  Moit  pas,  c'est  I'arche  qui  se 
sauva  du  deluge.    THBE  ou  comme  on  prononce  THE- 
BAH,  est  le  mot  constamment  employe"  dans  le  texte 
He*breu  pour  sigmfier  arche.     , 

3.  Thbe  ou  Thebah  (I'arche  de  Noe*}  renferma  en 
effet  dans  son  sem  les  peres  de  tous  les  hommes,  et  par 
consequent  les  plus  anciens  de  tous,  i  dater  du  deluge 
qui  fut  comme  un  renouvellement  du  genre  humain* 

4.  La  Thbe  ou  la  Tfiebah,  I'arche  de  Noe* ,  avoit  trois 
cents  coudies  de  longueur. 

5.  No6  fait  envoler  une  columbe  par  deux  fois  de  sa 
Thbe  ou  de  son  arche,  pour  s'assurer,  avant  que  d'en 
sortir,  que  la  terre  a  &6  dessfccbee. 

6.  L'Ecnture  dit  que  tous  les  ammaux  furent  ren- 
ferm^s  dans  1*  arche,*  et  en  sortirent,  Thbe  en  Hebreu 
signifiant  Tarche,  voil^t  comme  tou$  les  animaux  sont 
sortis  de  Thebes. 

7.  Mn^e  autrement  No6  au  sortir  de  I'arche  el&vo,  un 
aidd  au  Seignew,  dit  1'Ecriture  •  •  •  *  *  •&  offnt  des  Ao/o- 
caustes  wr  cet  autel,  par  consequent,  des  sacrifices*, 

8.  Noe*  aprls  le  deluge  eut  la  permission  expresse  de 
se  nournr  de  la  chair  des  animaux. 

9.  Noe*  en  sorcant  de  I'arche  fThbeJ  fut  le  premier 
qui  planta  la  vigne. 


That  the  two  stories  are  closely  connected  no  one  cau  doubt :  but  the  Abba's  theory,  that  the 
Egyptian  is  a  travesty  of  that  of  the  Jews,  to  which  the  Egyptians  had  recourse  in  consequence 
of  the  destruction,  by  Cambyses,  of  all  their  records,  receives  a  terrible  blow  from  an  observation 
which  he  makes  in  the  next  page — that  the  same  history  is  told  of  the  Grecian  Thebes  as  is  told 
of  the  Thebes  of  Egypt.  The  consequence  of  this  the  Abb£  does  not  perceive,  viz.  that  it  is 
totally  incredible  that  they  should  both  be  the  s&me,  without  a  common  cause,  and  this  coul,d  not 
be  the  conquest  by  Cambyses,  because  he  never  conquered  the  Grecian  Thebes.  In  fact,  it  over- 
throws the  Abb£*s  whole  system;  but  it  confirms  mine  beautifully,  viz*  that  the  stories  are  ail 
one  common  mythos,  in  all  countries  disguised  in  the  dregs  of  history.  Accident  could  not  possi- 
bly be  the  cause. 

The  Abba's  observation,  that  the  word  used  for  the  name  of  Thebes  is  exactly  the  same  word  as 
that  used  to  describe  the  ark  of  Noah,  again  overthrows  the  whole  of  his  system :  for  the  ancient 
city  of  Thebes  destroyed  by  Cambyses,  and  sung  of  by  Homer,  under  the  name  of  Thebes^  could 
not  have  had  its  name  given  by  the  priests  about  the  time  of  Herodotus,  which  is  what1  the  Abb6's 
system  requires*  The  very  great  antiquity  of  the  names  of  the  cities  of  Thebes  in  Egypt  and 
Greece,  as  proved  by  Homer,  takes  from  under  the  edifice  erected  by  the  Abb£  every  part  of  its 
foundation*  It  is  not  credible' that  one  or  both  these  cities  should  have  this  name  given  as  a  sub- 
stitute for  the  real  history  lost  in  Cambyses*  conquest,  though*  there  can  be  no  doubt  that  the 
history  of  Genesis  and  of  Herodotus  are  the  same. 

S.  I  have  observed,  Vol.  L  p.  602,  that  the  kings  of  Egypt,  whose  names  ended  ia  oheres,  were 
renewed  incarnations  of  the  Xp>j£,  mitis.  On  these  kings  the  Abb6  says,  "  Myc6Hnus,  successeur 
de  Ch6pbren  ou  Cfyabryis,  appel!6  par  Diodore,  Mench&inus  ou  Cb€riuusj  par  Eratosth£ne, 


14 


CHERES. 


Caras  ouQcaras;  par  Manethon,  Men-cheres,  et  de  quantite  d'autres  noms  termines  en  eer£s 
ou  cherfes,  sans  compter  ceux  qui  ne  le  sont  pas ;  roi  plein  de  douceur,  de  religion  et  d'£quit£, 
qui  rend  an  peuple  opprinife  la  Iibert6  de  sacrifier,  qui  le  soulage  dans  ses  maux,  qui  se  rend 
recommendable  par  son  extreme  exactitude  £  rendre  la  justice:  qui  va  jusqu'  a  satisfaire  k  ses 
d&pens,  ceux  qui  se  plaignent  de  ses  jugements  :  qui  est  condamn£  par  1*  oracle  a  mourir  avant 
le  temps  ;  qui  prend  le  parti  d'errer  dans  des  lieux  solitaires,  oil  il  se  fait  6clairer  la  nuit,  comme 

le  soleil  V  6claire  durant  le  jour"  1 1  think  few  persons  will  fail  to  see  in  this  early  chres  or 

X^£,  the  prototype  of  a  later  one.    The  same  mythos  is  here,  and  this  cannot  be  disputed. 
We  have  here  in  the  mourir  avant  le  temps,  the  person  crucified  in  Egypt  of  the  Apocalypse.    The 
Abbe  after  this  proceeds  to  shew,  that  the  Cheres  was  Moses,  but  this  only  tends  to  strengthen  the 
proof  that  Moses  was  an  Avatar,  *  a  Messiah,  a  divine  incarnation,  saving  his  people,  in  fact  a 
Xp»j£.    Amidst  the  blunders  and  confusion  of  the  different  historians  of  Egypt,  it  is  easy  to  see 
here,  the  Christian  mythos  $  even  the  name  Xpj£  is  found  in  the  word  Chceres, 3  one  name  of 
what  is  called  by  Manetho  the  second  dynasty,  consisting  of  three  kings,  Has,  Sethen&s,  Chceres,4 
evidently  the  mistaken  Tripety.    And  we  must  not  forget  the  infant  Orus,  and  the  Virgo  paritura. 
4.  The  Abb6  finds  Abraham  in  Binothris,  whom  he  asserts  to  be  £n-  Thr6  mn-p  bn  tre,  or 
Ben-Therah,  son  of  Terah,    This  Binothris  he  shews  was  said  by  Manetho  to  be  succeeded  by  a 
king  called  Tulis.    Binothris  is  said  to  have  established  the  first  queen  in  Egypt,  or  to  have 
first  given  to  females  the  honours  of  Royalty.    This  queen  was  Sarah,  whose  name  when  changed 
from    Sarai  meant,   instead   of   a   queen  or  princess,  the  queen.     After  Binothris,  Manetho 
puts  Has  or  Tulis ;  but  this  person  the  Jews  and  Arabs  make  to  be  the  ravisher  of  Sarah.    The 
different  historians,  all  ignorant  of  the  true  state  of  the  case,  confound  the  parties  $  but  they  are 
all  evidently  here.    The  word  Tulis  means  ravisher  in  the  Hebrew  and  Arabic. B     Thus  Tulis 
or  Has  was  the  stealer  or  ravisher  of  Sarah,  the  sister  of  Abraham.    The  history  of  this  Tulis,  as 
given  by  Suidas,  is  very  remarkable.6      He  says,  "  Thulis  reigned  over  all  Egypt,  and  his  empire 
"  extended  even  over  the  ocean.    He  gave  his  name  to  one  of  its  isles  (Ultima  Thule).    Puffed 
"  up  with  success,  he  went  to  consult  the  oracle  of  Serapis  5  and,  after*  having  offered  his  sacrifice, 
"  he  addressed  to  him  these  words  :  *Tell  me,  Oh,  master  of  Fire,  the  true,  the  happy  par  excel- 
"  'lence,  who  rulest  the  course  of  the  stars,— tell  me  if  ever  there  was  before  one  greater  than  I, 
"  *or  will  ever  be  one  greater  after  me.'    The  oracle  answered  him  in  these  words  :  *  First  God, 
6 afterward  the  Word,  and  with  them  the  Holy  Spirit:7  all  three  are  of  the  same  nature,  and 
'make  but  one  whole,  of  which  the  power  is  eternal;  go  away  quickly,  mortal,  thou  who  hast 
'but  an  uncertain  life/    Going  out  from  the  temple  he  was  put  to  death  by  his  own  countrymen 
in  ,the  country  of  the  Africans."    (A$g«)v.)8    But  the  most  remarkable  part  of  this  story  is, 
that  the  word  Tulis  means  crudJM,  rhntle,  suspendit:  »&n  tlui,  suspends,  cmcifixus.    Here 
in  the  country  of  the  Africans— in  Egypt  we  have  again  the  crucified  of  the  Apocalypse.    Thlui 
is  the  name  given  by  the  Jews  to  Jesus  Christ,9  meaning  the  crucified*    Scrapis^  the  God  con- 
sulted, was  regarded  as  the  Saviour  of  Egypt. 10    I  have  little  doubt  that  Serapis  was  put  to  death 
as  well  as  Osiris,  but  that  he  was  crucified.    It  was  under  his  temple  at  Alexandria  that  the  cross 

'  Histoire  Des  Terns  Fabuleaux.    Tome  V.  p.  136, . 

8  The  word  Avatar  is  piobably  abl&-tur,  a  renewal  of  father,  Tur. 

3  P' m  4  P- 29?.  *  Ib.  p,  298. 

6  See,  for  the  answer  of  the  Oracle  to  Sesostris,  Vol,  I.  p,,805, 

8  Ib,  p.  403.  $  Th.  n.  30&  jo  IK  «  oAft 


c  f  < 

66  < 


BOOK  II.   CHAPTER  III.   SECTION  4.  15 

was  found  when  it  was  destroyed  by  one  of  the  Roman  Emperors.     We  cannot  forget  that  Serapis 
was  considered  by  Hadrian  and  the  Gentiles  to  be  the  peculiar  God  of  the  Christians. 

The  Egyptian  history  is  evidently  a  garbled,  and,  in  many  respects,  a  confused  misrepresenta- 
tion of  the  same  history  or  mythos  as  that  of  the  Jews ;  the  Abbe  attributes  this  misrepresen- 
tation to  the  ignorance  of  the  Egyptians  in  the  Jewish  language,  but  who,  on  the  contrary,  must 
have  been  well  acquainted  with  it,  as  appears  from  their  names  of  men  and  places,  which  are 
almost  all  Hebrew.  It  is  much  more  probably  attributable  to  the  ignorance  of  the  four  Greek 
authors,  who  evidently  betray  their  ignorance  in  a  variety  of  ways,  and  indeed  confess  it.  But  the 
fact  that  they  are,  at  the  bottom,  the  same  niythoses  or  histories  cannot  be  doubted.  Here,  then, 
we  find  the  reason  why  the  Jewish  prophet,  Isaiah  xix.  18,  says,  that  the  true  God  should  be 
adored,  or  was  l  adored  at  five  temples  in  the  land  of  Egypt  $  and  here  we  find  the  reason  of  the 
pictures  of  the  Judsean  mythos  in  Egypt  in  several  of  my  groups  of  figures,  and  of  the  Judsean 
names  of  towns,  mountains,  and  districts,  which  I  have  before  pointed  out,  and  here  we  find  the 
meaning  of  the  expression  in  the  Apocalypse,  the  Lord  crucified  in  Egypt. 2 

But  it  is  a  very  important  observation  which  I  have  to  make  in  addition  to  this,  viz.  that  the 
text  (Isa.  xix.  18)  does  not  only  say,  as  our  Bible  renders  it,  that  one  shall  be  called  the  city  of 
destruction ;  but  it  also  says,  that  oite  shall  be  called  the  city  of  the  EBS,  firo^  12W  D"»nrr  e-er$9  or 
TH-JS  StJN,3  or  the  Saviour*— according  to  the  Arabic  u*js>  to  &a/ue>  Here  we  have  proof  of  several 
of  my  theories.  Here  we  have  the  Xpy$9  the  Chres,  the  Cfere's,  the  Epa$,  the  Eri,  and  Heri, 
and  Hari  of  Arabia,  all  identified  with  the  Sun,  and  with  the  Preserve*  and  Destroyer.  .  And  here 
we  have  the  Hebrew  D"tfl  ers,  the  origin  of  the  Sanscrit,  Eri  or  Heri,  Saviour. 

Of  late  I  have  never  closely  examined  a  text  of  the  Bible  which  has  not  brought  to  my  mind  an. 
assertion  of  the  Tamuls,  that  their  ancient  sixteen-letter  sacred  book  had  five  meanings.  I  am 
quite  certain  that  I  shall  be  able  to  shew — to  proVe*— • that  every  letter  of  the  Hebrew  had  four,  and 
I  think  probably  five,  meanings.  I  request  my  reader  to  consider  well  the  different  meanings  of 
this  word,  DIPT  erst  as  an  example.  I  have  lately  begun  to  have  some  suspicion,  that  it  was  with 
a  reference  to  this  mystery,  that  several  of  the  Hebrew  letters  were  what  we  call  similars,  but  that 
they  were  originally  identicals.  This  will  be  .scouted, — poh-pohed  down,  by  every  Christian  and 
Jewish  Hebraist  with  whom  I  am  acquainted,  for  I  do  not  know  one  who  is  not  afraid  of  too  much 
being  discovered.  I  never  speak  to  any  one  of  them  upon  these  subjects,  without  finding  all  their 
eloquence  instantly  in  requisition,  either  to  shew  that  I  have  made  no  discovery,  or  to  shew  that 
it  is  quite  out  of  the  question  that  any  should  be  made  \  but  never  do  I  find  them  take  the  other 
side,  and  endeavour  to  clear  up  doubts  or  remove  difficulties. 

To  return  to  my  subject :  Although  there  are  many  things  in  which  I  cannot  agree  with  the 
learned  Abbe  Guerin  de  Rocher,  I  maintain  that  he  has  made  out  his  case,  that  the  history  of 
Genesis,  from  Noah  to  the  captivity,  is  to  be  found  substantially  in  the  history  of  Egypt,  which 
he  calls  travestied,  or,  as  he  says,  one  taken  from  the  other*  Then  here  we  have  to  all  appear- 
ance a  history  in  the  time  of  Hero-dotus,  which  is,  in  fact,  no  history  at  all  $  for  if  it  is  merely  a 
copy  or  travesty  of  the  history  of  the  people  of  Syria,  it  cannot  be  a  history  of  the  people  of  Egypt 
Here,  "then,  we  have  a  most  striking  fact  to  support  my  doctrine,  that  we  have  really  nothing  of 
the  nature  of  a  true  history  before  the  time  of  Herodotus.  And  here  we  have  Herodotus  searching 
for  history  in  Egypt,  deceived  by  a  mythos,  the  same  as  a  mythos  in  Syria :  and,  if  it  were  nOfc  a 

1  Here  is  a  double  reading  i>ft»  mu  and  »m  fat,  so  it  may  be  either,  There  shall  be,  or  Ttogrii  i&ve,fceen.    See  Pag- 
";*w$. 

*  See  Vol  I;,  p.  694,  note  3,  where?  fofr  Re?.!  8,  8,  read  Ben  *L  &  *  We  fieasenius  in  me. 


nznns. 


16  ABRAHAM  THUS. 

mythos,  what  could  induce  the  priests  of  Egypt  to  have  given  Herodotus  a  story  in  which  Abra- 
ham, Sarah,  and  the  other  persons,  in  the  Syrian  history,  were  actors,  as  Egyptian  history  ? 
Why  did  they  not  give  the  history,  or  the  greatest  part  of  it,  correctly,  as  we  have  it  in  Genesis, 
instead  of  travestying  it  ?  Of  course,  the  Abb£  takes  as  much  of  the  hifatories  as  is  enough  for 
his  purpose,  omitting  all  the  remainder;  but  we  can  have  no  difficulty  in  finding  the  remainder  of 
the  mythos  of  North  and  South  In,dia,  in  the  death  and  resurrection  of  Orus  and  Osiris.  The 
Abb6  observes, l  that  the  different  histories  are  confused,  but  that  certain  of  the  kings  are  but 
repetitions  of  Moses;  that  is,  reincarnations  of  the  Saviour.  They  are  merely  renewed  incarna- 
tions— of  course  as  we  have  found  them  in  India — all  having  a  family  likeness. 2 

I  have  often  suspected  that  our  LXX  is  not  the  work  which  Ptolemy  caused  to  be  made  from 
the  Hebrew  or  the  Samaritan,  but  is  a  translation  from  the  sacred  books  of  the  five  temples  of 
Egypt  referred  to  by  Isaiah.  Now  if  we  suppose  the  sacred  books  of  the  Jews  to  refer,  and  to 
have  been  admitted  by  them  to  refer,  to  an  Eastern  Ayoitdia,  in  their  secret  doctrines,  they  would 
not  permit  this  to  be  publicly  known.  Of  course,  when  the  writings  became  public,  they  would 
be  believed,  generally,  to  refer  to  no  other  place  or  places  than  those  in  Western  Syria;  and 
immediately  all  persons  answering  to  the  description  of  the  Jews,  of  any  of  the  temples  scattered 
about  the  world,  would  be  believed  to  belong  to  the  religion  of  Western  Syria.  I  am  now  calcu- 
lating upon  these  secret  books  being  kept  secret  at  all  the  other  temples  of  Solumi.  (At  Tel- 
messus,  for  example.)  Of  course,  if  they  had  sacred  books  containing  this  mythos,  I  suppose  in 
every  case  they  would  be  accommodated  to  the  respective  localities,  as  we  have  found  them  in 
India,  near  Cape  Comorin,  and  as  they  were  in  Western  Judaea,  and  as  by  and  by  we  shall  find  the 
Xpj£*-ian  mythos  was  in  vast  numbers  of  places,  all  over  the  world. 

The  reason  why  I  have  suspected  our  LXX,  is  to  be  found  in  the  excessively  great  variation 
which  may  be  perceived  between  it  and  the  Hebrew — much  too  great,  I  think,  to  be  accounted 
for,  by  the  unintentional  corruptions  of  Origen,  with  his  obelisks  and  asteriks.  May  not  the  sole 
difference  at  last,  between  the  Jews  at  the  respective  temples  of  Solomon  and  other  Gentiles,  be 
found  in  the  Jews  being  a  sect  of  iconoclasts,  and  keeping  to  this  dogma  or  doctrine,  when  it  was 
lost  sight  of  by  other  nations ;  in  consequence  of  which  'their  religion  ran  into  all  kinds  of  absur- 
dities, from  which  that  of  these  temples  continued  free  ?  I  think  this  is  worthy  of  consideration. 
Since  I  wrote  the  above  I  have  been  told  by  a  learned  Jew,  that  my  suspicion  respecting  the  LXX 
has  been  proved  to  be  well  founded,  by  an  author  of  the  name  of  De  Rossi,  who  is  noticed  in 
Louth'g  Preface  to  his  Translation  of  Isaiah. 

5,  The  Abb6  de  Rocher  shews  that  several  kings  are  copies  of  Abraham,  several  of  Joseph, 
several  of  Moses,  &c.,  and  that  Joseph  was  the  Proteus  of  the  Egyptians  and  Greeks.  He 
observes  that  Joseph  was  called  a  saviour,  and  this,  from  the  peculiarity  of  his  story,  would 
be  of  no  consequence ;  but  the  Abbe  artlessly  observes,  which  is  indeed  of  great  consequence, 
that  St.  Jer0m  calls  Joseph  Redemptor  Mundi — here  evidently  letting  the  secret  of  the  mythos 
escape  him.  The  Abb6  was  not  aware  of  the  consequence  of  shewing  that  Moses  and  Joseph 
are  repeatedly  described,  by  different  persons,  particularly  the  latter,  as  a  saviour.  He  had 
no  knowledge  of  the  new  incarnations.  Both  Moses  and  Joseph  are  appellative  terms,  made 
into  proper  names,  This  raises  a  probability  that  the  same  history  was  told  to  the  people  every 
600  years ;  and  if  the  art  of  writing  were  not  known  by  them,  it  is  not  surprising  that  they  should 
have  believed  it. 

1  P.  138. 

*  In  Egypt  there  was  a  Cashmouric  district,  that  is,  District  of  Cashmere.— Spineto^  Lectures  on  Hieroglyphics, 
p.  87. 


BOOK  I.   CHAPTER  III.   SECTION  6.  17 

Eut ychius  says, l  that  the  first  city  built  by  Noah  was  Thebes,  which  he  called  Thamanim. 
This  is  strongly  confirmatory  of  the  theory  of  the  Abbe*  de  Rocher,  and  of  my  system,  that  the 
whole  mythic  history  has  been  in  Egypt ;  but,  as  we  might  expect,  accommodated  to  its  local  and 
other  circumstances. 

1  beg  my  reader  to  look  back  into  our  own  history  for  six  hundred  years,  and  consider  what  we 
should  know  of  it,  if  we  had  not  possessed  the  art  of  writing. 

There  have  been  a  hundred  and  seventeen  different  theories,  to  account  for  the  difficulties  in  the 
Egyptian  history.  2 

Speaking  of  the  Egyptians,  it  is  said  by  another  learned  Abbe,  the  Abbe  Bazin,  3  that  the  words 
I  am  that  I  am,  were  on  the  front  of  the  temple  of  Isis  at  Sais,  and  that  the  name  esteemed  the 
most  sacred  by  the  Egyptians  was  that  which  the  Hebrews  adopted,  Y-HA-HO.  He  says,  it  is 
variously  pronounced:  but  Clement,  of  Alexandria,  assures  us,  in  his  Stromatis,  that  all  those 
who  entered  into  the  temple  of  Serapis,  were  obliged  to  wear  on  their  persons,  in  a  conspicuous 
situation,  the  name  of  I-ha~ho,  or  I-ha-hou,  which  signifies  the  God  eternal.  From  this,  I  think, 
we  may  fairly  infer,  that  the  Egyptians  were  of  the  same  religion,  in  its  fundamentals,  as  the  Jews, 
An  attentive  consideration  of  the  passage  of  the  book  of  Esther,  where  tbe  Persian  idolaters  are 
described  as  being  put  to  death,  will,  I  think,  justify  me  in  saying,  that  it  affords  grounds  for  the 
opinion,  that  they  were  the  same.  The  book  of  Esther  appears  to  have  been  part  of  the  chroni- 
cles of  the  kings  of  Persia,  adopted  by  the  Jews  into  their  canon,  evidently  to  account  for  their 
feast  of  Purim. 

Herodotus  was  in  Egypt  about  four  hundred  and  fifty  years  before  Christ,  and  Alexander  con- 
quered it  about  three  hundred  and  fifty  years  before  Christ,  which  was  the  time  when  the  Greeks 
first  began  to  have  any  influence  there.  After  their  conquest  of  it  nearly  the  same  thing  happened 
to  it  which  happened  to  Carthage,  after  it  was  conquered  by  the  Romans.  Its  history  was  lost, 
except  the  tradition  that  it  had  been  previously  conquered  by  the  Persians :  the  reason  of  this 
was,  because  there  was  no  history,  the  art  of  writing  history  had  not  been  invented.  But  there 
was  this  difference  between  Carthage  and  Egypt, — the  latter  continued  a  nation,  the  former  did 
not.  These  circumstances  account  for  the  loss  of  the  particulars  of  the  Egyptian  history,  but  not 
for  the  loss  of  general  great  events,  easily  transniissive  by  memory. 

My  reader  must  recollect,  that  the  example  which  I  have  given  him  of  Thebes  and  Noah,  con- 
stitutes but  a  very  small  part  of  the  rapprochements  (as  the  Abb£  calls  them)  which,  in  fact,  rela- 
ting to  Egypt  alone,  fill  three  volumes.  It  is  selected  as  an  example,  not  because  it  is  the  most 
striking,  but  because  it  happens  to  be  the  first,  and  one  of  the  shortest- 

6.  But  the  Abb&  Guerin  de  Rocher  is  not  content  with  shewing  that  the  Egyptian  only  travestied 
the  Holy  Scripture ;  he  goes  much  further.  He  says,4  "  Je  crois  pouvoir,  en  effet,  montrer  assez 
clairement,  et  par  la  signification  des  noms,  et  par  les  principaux  traits  des  caract£res,  et  par  la 
fauite  des  faits,  quoique  souvent  alt6r6s,  que  ces  premiers  personnages  de  1'histoire  sainte  sont 
devenus  autant  de  rois  ou  de  heros,  dans  les  temps  fabuleux  de  1'histoire  profane,  et  surtout  dans 
les  poetes  de  la  Greee,  et  de  la  vient  que  les  hSros  d'Homere,  malgre  les  alterations  du  paganisme, 
conservent  encore  une  si  grande  simplicity." 

Again,  speaking  of  the  comparison  between  the  history  of  the  Architect  of  Rhamsinites  and  the 
tcfataiuent  of  Jacob,  he  says,5  "  On  ne  me  croiroit  pas  sans  doute,  vu  le  pen  de  resseuiblance,  si  je 


1  See  Vol  I  p.  755.  «  Guerin  de  Rocher,  Vol.  I,  p.  167. 

=»  Translation  from  his  MS.  by  Henry  Wood  Gandell,  printed  foi  North,  Paternoster  Row,  1829,  p  130. 

*  Vol  II.  p,  15.  «  Vol.  II.  p,  379. 

VOL.   II.  D 


18  GRECIAN   HISTORY   A   TRAVESTY, 

ne  faisois  un  rapprochement  assez  sensible  pour  operer  la  conviction.  Je  ne  fei'ois  pas  ce  devoile- 
raent,  si  je  ne  le  regardois  comme  une  preuve  decisive,  que  les  Egyptiens,  pour  composer  leur 
lustoire,  out  r^ellement  traduit,  el  tres-mal  traduit,  les  endroits  de  PEcriture  qui  out  quelque 
rapport  &  TEgypte :  cela  servira  du  moias  a  constater  de  plus  en  plus  sa  veritable  antiquite ;  ce 
sera  en  m&me  temps  un  example  frappant  de  la  maniere  pitoyable  dont  1'ignorance  et  Taveugle- 
ment  des  paiens,  et  du  peuple  mime  r6pute  le  plus  sage  parmi  les  paiens,  ont  alt6r&  ce  qu'il  y 
a  de  plus  respectable  et  de  plus  sacr£,  car  c'est  un  des  chapitres  les  plus  interressants  qui  se 
trouvent  dans  I'histoire  sainte. 

"  Ce  travestissement  une  fois  constatfe,  nous  servira  encore  a  en  rendre  d'autres  moins  incroj^ 
ables :  car  les  niemes  personnages  dont  ii  s'agit  dans  ce  chapitre,  se  trouvent  aussi  travestis  dans 
Thistoire  fabuleuse  de  la  Gr£ce,  ou  ils  sont  devenus  les  principaux  h£ros  de  la  guerre  de  Troie, 
sous  les  mimes  noms  traduits  en  Grec,  avec  les  ra^mes  traits  distinctifs  de  leurs  caracteres,  et  le 
mime  fond  des  principaux  faits,  comme  je  le  ferai  voir  dans  la  inythologie  Greque,  ou  je  montrerai 
en  mime  temps  quelle  est  la  guerre  de  Thistoire  sainte,  entreprise  pour  une  femme,  qui  est  deve- 
nue  pour  les  Grecs  la  guerre  de  Troie:  et  quel  est  le  morceau  poetique  de  1'Ecriture  qui  a  servi 
de  germe  a  Tlliade  d'Hornere,  comme  les  Grecs  eux-mimes  Tout  equivalemment  reconnu  avant 
moi,  sous  des  noms  traduits  dans  leur  langue." 

Speaking  of  the  Greeks  he  observes,  that  the  meaning  of  the  word  No£  ni3  null  in  Hebrew  is 
quies  and  requies,  (vide  Gen.  v.  29,)  and  that  "  Le  nom  de  Deucalion  se  forme  naturellement  en 
Grec  du  mot  Aevxo$,  suavitas,  dulcedo,  qui  signifie  douceur:  comme  le  nom  de  Sigaliou,  Dieu  du 
Silence,  se  forme  de  2J/y?],  siientium,  que  signifie  silence,  Aevxo$  Deucos  a  pu  avoir  ses  d£riv£s 
comme  §jy*j  a  les  siens— S^Ao^,  SiyaXsos,  &c.  Voila  done  Deucalion  qui,  par  son  nom 
mSme,  se  retrouve  itre  Noe/' x  He  shews  that  the  story  of  the  stones,  by  which  Deucalion  and 
Pyrrha  repeopled  the  earth,  is  only  a  mistake  arising  from  the  Hebrew  word  tz»>n  bnim,  filii, 
having  been  confounded  with  the  word  £Z301K  abnim,  lapides.2  He  then  shews,  that  No6  is  found 
in  a  similar  manner  in  the  Nannacus  of  the  Phrygians,  who  is  said,  by  Suidas,  to  h^ve  foreseen 
the  flood,  and  in  consequence  to  have  collected  and  saved  his  people  in  a  sacred  asylum.  This 
reminds  me  that  one  of  the  Sibyls  placed  Ararat  in  Phrygia :  that  is,  placed  a  mount  of  il-avarata, 
of  God  the  Creator,  in  Phrygia,  All  this  tends  to  shew  the  mythos  to  be  universally  spread  over 
the  world,  Nannacus  foreseeing  the  flood,  reminds  me  also  that  Enoch  says,  that  No6  foresaw  it 
— learnt  from  the  moons  or  planets,  that  the  earth  would  become  inclined,  and  that  destruction 
would  take  place.  But  this  I  shall  discuss  hereafter. 

Again,  Mons.  Bonnaud  says,  "  Mais  si  chaque  trait  de  ses  devoilem^ns  aura  de  quoi  surprendre, 
que  sera-ce,  quand  1'auteur  de  Thistoire  veritable  entreprendra  d'expliquer  comment  les  Grecs 
ayant  imaging  leurs  temps  hiroiques  d'aprfcs  nos  livres  saints,  en  ont  empruntg  ces  noms  illustres 
par  les  deux  plus  grands,  poetes  qui  aient  jamais  existe,  les  noms  d'Ajax,  d'En^e,  de  Diomede, 
d'Agamemnon,  de  M6n£las  >  L'on  verra  que  ces  noins  ne  sont  tons  que  les  traductions  de  ceux 
des  enfans  de  Jacob,  Ruben,  Simeon,  L£vi,  Juda,  Dan,  Issacar,  Zabulou,  &c.,  que  les  Greca  ont 
rendus  dans  leur  langue,  tantdt  avec  une  exactitude  litirale,  et  tant6t  avec  des  alterations  gros- 
si^res,  ddcouverte  assuriment  tres-heureuse  et  si  singuli^re,  quelle  parottra  un  paradoxe  incroy- 
able :  dicouverte  Kconde,  elle  nous  rev&era  un  myst^re  que  jusqu'ici  1'esprit  humain  n'avoit  pas 
mime  soup9onne.  En  effet,  quelle  sera  la  surprise  de  toutes  les  nations  cultivttes  par  le  goiit  de 
la  belle  literature,  quand,  par  une  suite  de  divoileniens  des  h^ros  de  la  Grice,  copies  sur  les  noms 

1  Vol.I.p  J74. 

2  Ib,  p.  175.   The  Abl><<  says,  that  Jameson,  in  his  Spicelegia,  has  proved  all  the  Egyptian  proper  names  Hebrew. 


BOOK  I.    CHAPTER  III.   SECTION  6.  19 

des  chefs  des  douze  tribus  d'Israel,  M.  1'Abbg  de  Rocher  fera  voir  que  la  guerre  de  Troie,  cette 
guerre,  dont  le  fracas  a  retenti  jubqu'au  bout  de  Tunivers:  cette  guerre,  dont  la  celebritfc  propage'e 
d'age  en  age,  et  perp£tuee  de  bouche  en  bouche  depuis  tant  de  siecles,  a  fait  placer  cet  evenement 
memorable  au  rang  des  grands  epoques  de  Thistoire:  cette  guerre  de  Troie,  chantee  par  un 
Homere  et  un  Virgile,  n'est  dans  le  fond  que  la  guerre  des  onze  tribus  d'Israel,  centre  celle  de 
Benjamin,  pour  venger  la  femme  d'un  Le"vite,  victime  de  1'incontinence  des  habitans  de  la  ville  de 
Gabaa ; l  qui  fut  prise  par  les  autres  tribus  confederees,  a  1'aide  d'une  ruse  de  guerre,  et  qui  fut 
a  la  fin  Iivr6e  aux  flammes  par  les  vainqueurs."2 

I  confess  I  should  have  liked  very  much  to  see  the  Abb6  attempt  the  Grecian  history,  as  he  has 
done  that  of  Egypt.  The  striking  marks  of  resemblance  between  parts  of  the  Iliad,  and  of  the 
names  in  it,  and  the  fabulous  history  of  Greece,  to  names  and  to  parts  of  the  Sacred  Writings, 
has  been  observed  thousands  of  times,  and  for  this  no  reason  has  yet  been  assigned,  having  even 
the  slightest  degree  of  probability — unless  the  doctrine  of  a  common  and  universal  mythos  in 
an  universal  language,  as  proposed  to  be  proved  in  this  work,  be  considered  to  possess  such 
probability. 

I  think  it  expedient  here  to  add  some  observations  from  another  learned  Abbe  respecting  the 
Grecian  Bacchus.  In  Bacchus  we  evidently  have  Moses.  Herodotus  says  he  was  an  Egyptian, 
brought  up  in  Arabia  Felix,  The  Orphic  verses  relate  that  he  was  preserved  from  the  waters, 
in  a  little  box  or  chest,  that  he  was  called  Misem  in  commemoration  of  this  event ;  that  he  was 
instructed  in  all  the  secrets  of  the  Gods ;  and  that  he  had  a  rod,  which  he  changed  into  a  serpent 
at  his  pleasure ;  that  he  passed  through  the  Red  Sea  dry-shod,  as  Hercules  subsequently  did,  in 
his  goblet,  through  the  Straits  of  Abila  and  Calpe  5  and  that  when  he  went  into  India,  he  and  his 
army  enjoyed  the  light  of  the  Sun  during  the  night :  moreover,  it  is  said,  that  he  touched  with  his 
magic  rod  the  waters  of  the  great  rivers  Orontes  and  Hydaspes  5  upon  which  those  waters  flowed 
back  and  left  him  a  free  passage.  It  is  even  said  that  he  arrested  the  course  of  the  sun  and  moon. 
He  wrote  his  laws  on  two  tables  of  stone.  He  was  anciently  represented  with  horns  or  rays  on 
his  head.3 

We  see  Bacchus,  who  in  so  many  other  particulars  is  the  same  as  Moses,  is  called  Misem,  in 
commemoration  of  his  being  saved  from  the  water.  Gessenius,  in  his  explanation  of  the  word 
Moses,  says  it  is  formed  of  fw»  water  and  u<raj$  delivered.  1  can  find  no  Greek  /£«>  for  water  in 
my  Lexicons.  But  Misem  may  be  the  Saviour— yttf>  iso9  the  Saviour  D  m.  And  when  I  recollect 
all  that  I  have  said  in  Vol.  L  pp.  5305  531,  respecting  the  sacredness  of  water,  and  what  Mr. 
Payne  Knight  has  said  of  the  derivation  of  the  word  Ice,  and  that  Bacchus  was  Isis  and  Omadios, 
I  cannot  help  suspecting  that  there  is  another  mystery  under  this  name,  which  I  cannot  fully 
explain. 

We  have  found  the  Mosaic  mythos  in  China,  in  North  India,  and  it  was  found  in  South  India 
by  the  Jesuits :  then,  according  to  the  Abbe*,  Genesis  must  have  been  travestied  in  all  these  places, 
as  well  as  in  Egypt  and  Greece.  This  circumstance  raises  another  insurmountable  objection  to 
the  Abb&'s  theory,  but  it  supports  mine. 


1  "  II  cst  remarkable,  en  efet,  qu*  en  Hebreu  le  mot  Gabaa,  qui  veut  dire  un  lieu  eleve*,  a  le  meme  sens  que  Pergarna, 
en  Grec,  qui  est  aussi  le  nom  qu*on  donne  a  Troie.** 

*  **  Mons.  P  Abbe*  dit,  que  la  guerre  de  Troie  est  prise  de  la  guerre  des  Tribus,  raeontfa  &  la  fin,  du  Lwte  des  Juges* 
Oe  morceau  de  PEcriture  est  le  dix-neuvieme  et  le  vingtieme  chapitre  du  Livre  des  Juges." 

3  Abbe*  Bazin,  by  Wood  Gandell,  p.  158*    This  ought  to  have  come  in  another  part  of  the  work,  but  like  many 
other  passages  it  was  not  copied  till  the  other  parts  were  printed* 

D2 


20  LANGUAGE    OF   EGYPT — DEISUL  VOYAGE  OF   SALVATION. 

My  reader  will  probably  recollect  that  I  have  formerly  shewn  that  the  Rev.  Dr.  Joshua  Barnes 
published  a  work  to  prove  that  Solomon  was  the  author  of  the  Iliad. l 

The  idle  pretence  that  because  the  Egyptians  had  lost  their  own  history  they  had  recourse  to 
that  of  the  Jews,  is  at  once  done  away  with  by  the  Abba's  observation  respecting  Thebes,  and 
that  all  the  same  history  is  to  be  found  among  the  Greeks  as  among  the  Egyptians.  I  feel  little 
doubt  that  it  was  the  discovery  by  the  priests  that  this  fact  overthrew  the  Abba's  theory,  and  led 
to  consequences  of  a  very  different  nature,  which  prevented  him  from  keeping  his  promise,  to 
shew,  in  a  future  work,  that  the  Greek  and  Latin  history  was  the  same  as  the  Egyptian,  and  not 
the  dispersion  of  his  papers  in  the  Revolution:  but  this  I  most  exceedingly  regret.  His  success 
in  the  case  of  Deucalion  andNannacus  makes  it  probable  that  he  could  have  performed  his  promise 
if  he  had  thought  proper. 

7.  The  learned  writer,  in  the  Edinburgh  Encyclopaedia,  whom  I  have  several  times  before 
quoted,  says,2  "By  the  description  above  translated,  (the  passage  of  Clemens  relating  to  hiero- 
"  glyphics,)  it  plainly  appears  that  the  sacred  character  of  the  Egyptians  was  entirely  different 
"  from  the  hieroglyphic:  and  by  this  consideration  we  are  in  a  good  measure  justified  in  sup- 
"  posing,  as  we  have  done  all  along,  that  the  sacred  letters  of  the  Egyptians  were  actually  the 
"  Chaldaic.  The  inscriptions  on  the  obelisks,  mentioned  by  Cassiodorus,  so  often  quoted,  were 
"  certainly  engraved  in  the  sacred  character ;  and  the  character  in  which  they  were  drawn  was 
"  that  above-mentioned.  If  the  sacred  letters  were  Chaldaic,  the  sacred  language  was  probably 
<c  the  same." 

It  is  a  very  remarkable  circumstance  that  we  should  here  find  the  old  Hebrew  or  Chaldee 
language,  for  they  were  both  the  same,  to  be  the  oldest  used  in  Egypt.  Did  the  Egyptians 
change  their  language,  out  of  compliment  to  those  pastors  or  shepherds  whom  they  permitted  to 
reside  in  a  corner  of  their  country,  and  at  last  expelled?  The  fact  was,  I  have  no  doubt,  that 
the  language  was  the  ancient  Coptic,  which  was  Hebrew  or  Chaldee.  I  do  not  speak  of  the  forms 
of  the  letters  used,  because  these  were  changed  by  caprice  every  day  j  nor,  indeed,  of  the  written 
language  5  for  it  must  have  been  a  Masonic  secret.  I  cannot  doubt  that  1000  years  before  the 
captivity,  the  Chaldee,  the  Hebrew,  the  Syriac,  and  the  Coptic,  were  all  the  same  languages. 

The  case  of  the  five  dialects  of  the  Celtic,  namely,  the  Scotch,  the  Manks,  the  Irish,  the  Welsh, 
and  the  Cornish,  is  exactly  similar  to  that  of  the  Egyptians  named  above.  The  natives  of  these 
places  do  not  now  generally  understand  one  another,  but  yet  no  one  can  doubt  that  they  did  all 
understand  one  another  a  thousand  or  twelve  hundred  years  ago,  and  that  they  are  merely  dialects 
of  the  same  Celtic  language. 

In  the  epithet  cheres,  borne  by  many  of  the  kings,  we  have  clearly  the  Xpywpw  or  #— prr 
=600;  TorX=300  <r-200  ?=100-600.  In  the  later  Ptolemies  the  Crestologia  is  shewn  in 
their  names— Soter,  Philadelphus,  &c.  X^s  was  but  an  epithet,  mitis,  benignus,  applied  to  the 
divine  incarnation— to  the  person  inspired  by  the  Holy  Ghost,  and  possessing  the  crown  by  divine 
right. 

8.  I  beg  that  my  reader  would  now  reconsider  the  circumstances,  that  we  have  found  a  repetition 
of  the  same  mythos  of  Moses,  &c,,  &c.,  in  several  countries;  secondly,  that  the  voyages  of 
salvation  or  processions  about  the  country,  or  Deisuls,  as  they  were  called  in  Britain,  are  found 
in  most  countries ;  and,  thirdly,  that  it  appears  probable,  from  the  practice  of  the  Roman  Church 
in  scenically  representing  all  the  acts  of  the  Saviour  in  the  course  of  every  year,  that  these  pro- 

1  See  Vol  L  p,  364.  *  Art.  Phil  S,  73. 


BOOK  1.    CHAPTER  IV.   SECTION  3.  21 

cessions  or  relations  of  the  Mosaic  history  in  the  different  countries,  were  originally  nothino-  m0re 
than  the  scenical  representation  of  the  first  mythos,  which  probably  arose  originally  in  Ayoudia, 
and  in  process  of  time  come  to  be  believed  by  the  people  who  performed  them.  This  scenieal 
representation  arose  before  the  knowledge  of  letters,  and  was  invented  in  order  to  keep  the 
scheme  from  being  lost;  and  I  think  it  not  at  all  unlikely,  that  the  whole  vulgar  mythos  of  an 
incarnated  person  was  a  parable,  invented  by  the  philosophers  for  the  purpose  of  keeping  their 
refined  and  beautiful  doctrines,  and  their  cycles  and  astronomy,  from  being  lost  I  can  imagine 
nothing  so  likely  to  answer  this  intended  end,  before  letters  were  invented. 

It  seems  probable  that  there  was  the  same  multiplication  of  the  mythos  in  Egypt  in  the  different 
districts,  which  we  have  found  in  Greece  and  other  countries ;  and,  that  the  reiteration  of  the 
different  Moseses,  Josephs,  Chereses,  in  dynasties,  was  nothing  but  the  repetition  of  the  different 
incarnated  Saviours  for  the  same  seeculum  in  different  parts  of  the  country.  They  have  often 
been  thought  to  have  been  contemporaneous  sovereigns,  by  different  authors.  This  exactly  suits 
my  theory.  We  know  they  had  the  voyages  of  salvation  the  same  as  in  Greece.  When  Egypt 
was  divided  into  small  states,  each  would  have  its  Saviour,  its  voyage  of  Salvation,  or  Dei-sul, 
or  holy  procession,  its  Olympus,  Meru,  &c.,  and  its  mythos  of  an  immaculate  conception,  cru- 
cifixion, resurrection,  &c.,  &c. :  but  when  it  became  united  under  one  head,  it  would  have,  as  we 
read,  one  for  the  whole  country,  which  annually  made  a  procession  the  whole  length  of  the  Nile. 

I  now  request  my  reader,  before  we  proceed  to  any  other  subject,  to  reflect  well  upon  what 
we  have  found  in  the  Abbe's  work.  Let  him  think  upon  the  two  cities  of  Thebes,  or  the  ark 
from  which  pigeons  were  sent  out,  and  from  which  all  animals  and  men  descended,  &c.  Let 
him  remember  Hercules  three  days  in  the  Dag,  and  Jonas  three  days  in  the  Fish.  Let  him 
remember  Samson's  likeness  to  Hercules.  Let  him  remember  Iphigenia  and  Jephthah's  daughter, 
&c.,  &c.,  &c.,  and  then  let  him  account,  if  he  can,  for  these  things,  in  any  other  \vay  than  that 
which  I  have  pointed  out. 


CHAPTER  IV. 

LORD  KINGSBOROUGH  ON  MEXICO.— MALCOLMS.— •  MEXICAN  MYTHOS  THE  SAME  AS  THAT  OF  THE  OLD 
WORLD. —HUMBOLDT  AND  SPINETO. —  CHRONOLOGY  AND  CYCLIC  PERIODS.  —  TOWERS  OF  MEXICO  AND 
BABEL,  —  JEWISH  LANGUAGE  AND  MEXICAN  RITES.  —  CROSS  AND  CRUCIFIXES.  —  IMMACULATE  CONCEP- 
TION. FEMALE  PRINCIPLE.  —  HUMBOLDT.  —  BOCHICA,  PERUVIAN  RITES,  &C.  —  THE  ASS  AND  HORSE. 
RACES  OF  MEN.  —  CHINA.  TIBET.  SPANISH  POLICY.  —  LAWS  OF  THE  MEXICANS,  —  EASTER  ISLAND. — 
LAST  AVATAR  EXPECTED.— TOD  ON  TIBET.  ISLAND  SUNK.  JEWISH  MYTHOS. — GENERAL  OBSERVATIONS. 

1 .  I  MUST  now  draw  my  reader's  attention  to  perhaps  the  most  curious  of  all  the  subjects  hitherto 
discussed,  and  that  is,  the  history  of  Mexico  and  Peru.  It  might  be  supposed  that  these,  of  all 
nations,  were  the  least  likely  to  afford  any  useful  information  respecting  the  system  or  mythos 
which  I  have  been  unveiling;  but  they  are,  in  fact,  rich  in  interesting  circumstances,  that  have 


22  MALCOtMB. 

hitherto  been  totally  inexplicable,  but  which  are  easily  explained  on  the  hypothesis,  that  there 
was,  in  very  early  times,  an  universal  empire  governed  by  a  learned  priesthood. 

Many  months  after  the  Anacalypsis  had  been  in  the  press,  Lord  Kingsborough's  magnificent 
work  on  Mexico  made  its  appearance.    This  will  account  for  the  manner  in  which  I  have  spoken 
of  Mexican  hieroglyphics  in  the  first  volume*    My  reader  will  readily  believe  me  when  I  say  it 
was  with  great  pleasure  I  discovered  in  every  part  of  that  work  circumstances  which  can  only  be 
accounted  for  on  the  theory  laid  down  by  me,  and  which  therefore  confirm  it  in  a  very  remarkable 
manner.    His  Lordship's  difficulties  are  very  striking :  the  language  of  the  Jews,  their  mythos, 
laws,  customs,  are  every  where  apparent.    This  his  Lordship  accounts  for  by  supposing  that  in 
ancient  times  colonies  of  Jews  went  to  America  from  Alexandria.    But  this  by  no  means  accounts 
for  the  difficulty,  because  the  Trinity,  the  Crucifixion,  and  other  doctrines  of  Christianity,  are  in- 
termixed with  every  part  of  the  Jewish  rites,  which  must  be  accounted  for  5  therefore,  to  remove 
this  new  difficulty,  he  is  obliged  to  suppose  that  Christian  missionaries,  in  the  early  times  of  the 
gospel,  found  their  way  to  America,    Now  admitting  this  to  have  taken  place,  its  insufficiency  to 
account  for  the  various  incomprehensible  circumstances,  if  not  already,  will  very  shortly  be  clearly 
proved.  The  South  Americans  had  not  the  knowledge  of  letters  when  the  Spaniards  arrived  among 
them,  nor  did  they  know  the  use  of  iron.     These  facts  are  of  themselves  almost  enough  to  prove, 
and  really  do  prove,  when  combined  with  other  circumstances,  that  the  Jewish  customs  and  doc- 
trines could  not  have  been  carried  to  them  from  Alexandria,  as  above  suggested,  or  by  modern 
Christians,  who  would  have  instantly  set  them  to  digging  their  mountains ; l   but,  on  the  contrary, 
these  facts  prove  that  the  colonization  must  have  taken  place  previously  to  the  discovery  of  iron 
by  the  natives  of  the  old  world,  long  before  Alexandria  was  built ; 2  and  this  agrees  very  well  with 
their  ignorance  of  the  use  of  an  alphabet    The  two  facts  exhibit  the  mythos  in  existence  at  a 
period  extremely  remote  indeed.    For,  the  identity  of  rites,  such  as  circumcision,  &c*,  found  in 
India,  Syria,  Egypt,  and  South  America,  puts  the  great  antiquity  and  identity  of  the  mythoses  out 
of  all  doubt. 

2.  David  Malcolme,  in  his  book  called  Antiquities  of  Britain,  (which  is  so  ingeniously  contrived 
that  it  cannot  be  referred  to  by  chapter,  number,  page,  or  in  any  other  way,)  gives  the  following 
passage  as  an  extract  from  Salmon's  Modern  History:3  "  St.  Austin,  speaking  of  the  notion  some 
"  entertained  of  another  continent,  he  says,  *  It  is  not  agreeable  to  reason  or  good  sense  to  affirm, 
ee  that  men  may  pass  over  so  great  an  ocean  as  the  Atlantic  from  this  continent  to  a  new-found 
"  world,  or  that  there  are  inhabitants  there,  all  men  being  descended  from  the  first  man  Adam.59  Now 
this  shews  that,  from  the  time  of  Christ  to  the  fourth  century,  when  this  African  bishop  lived,  but 
then  resided  at  Rome,  there  had  been  no  colonization.  It  was  impossible  to  have  taken  place 
without  his  knowledge,  and  this  absolutely  proves  the  truth  of  the  existence  of  the  %p^sr-ian 
mythos  before  the  time  of  Christ. 

The  jealousy  of  the  Pope  and  the  court  of  Spain,  in  keeping  all  strangers  away  from  South 
America,  even  to  the  extreme  length,  for  many  years,  of  excluding  their  own  bishops  and  secular 
clergy,  and  permitting  no  priests  but  Dominicans  and  Franciscans  to  go  thither,  is  accounted  for. 
The  clear  and  unquestionable  doctrines  of  Judaism  and  Christianity,  which  must  have  existed 
before  the  time  of  Christ,  evidently  overthrew  all  their  vulgar  exoteric  doctrines,  whatever  they 

1  Mexico  is  one  of  the  few  places  where  native  iron  is  found,  (see  Vallancey'a  Coll.  Hib.  Vol.  VL  p.  422,)  and  it 
lies  in  masses  on  the  sides  of  their  mountains  in  the  greatest  abundance. 

*  According  to  the  Arundelian  maibles,  iron  was  not  found  out  till  188  years  before  the  war  of  Troy,    Ibid, 
3  Vol.  28th,  but  the  first  concerning  America,  Introd.  Part  4th  and  5th. 


BOOK   I.   CHAPTER    IV.   SECTION   3.  23 

might  do  with  the  esoteric  or  those  iu  the  conclave.  Lord  Kingsborough  says,1  "But  one  solu- 
"  tion  offers  itself  from  all  the  difficulties  and  mysteries  which  seem  to  be  inseparable  from  the 
"  study  of  the  ancient  monuments,  paintings,  and  mythology,  of  the  Mexicans;  and  that  is,  the 
"  presence  of  the  Jews  in  the  new  world."  Had  his  Lordship  said  the  Judaic  mythos,  he  would 
have  been  right ;  for  nothing  can  be  more  clear  than  that  it  is  all  substantially  there,  and  most  in- 
timately mixed,  actually  amalgamated,  he  might  have  added,  with  the  Christian. 

3.  The  similarity  between  the  Jews,  Christians,  and  South  Americans,  is  sufficiently  striking! 
but  there  is  yet  something  to  me  still  more  so,  which  is,  that  several  of  the  doctrines  which  1  have 
advocated  in  this  work,  unknown  to  the  vulgar  Jews  and  Christians  of  this  day,  are  to  be  found  in 
Mexico.  Their  Triune  God,  their  Creator,  is  called  by  the  names  Yao  and  Horn.  Lord  Kings- 
borough  says,2  "  Hom-eyoca,  which  signifies  the  place  in  which  exists  the  Creator  of  the  uni- 
«  verse,  or  the  First  Cause,  to  whom  they  gave  the  name  of  Honi-eteuli,  which  means  the  God  of 

"  three-fold  dignity,  or  three  Gods,  the  same  as  Ol-om-ris j  and  by  another  name, 

"  Hom-eican,  that  is  to  say,  the  place  of  the  Holy  Trinity,  who,  according  to  the  opinion  of  many 
"  of  their  old  men,  begot,  by  their  WORD,  CIPATENAL,  and  a  woman  called  X-UMIO." 

In  the  Hom-eyo-ca,  when  joined  with  the  other  circumstances,  I  cannot  but  recognize  the  Om 
and  Ai — j*>  oy  om4a>  place  of  Om.  And  again,  in  Hom~ei-can  the  Aom-iao-ania,  the  place  ur 
country  of  the  Self-existent  (ir  ie]  Horn,  who  is  called  the  Trinity.  And  what  are  we  to  make  of 
the  Horn,  the  Father  of  the  WORD,  by  the  Logos  ? 

The  Father  of  the  American  Trinity  is  called  Om-equeturiqui,  ou  bien  Urago-Zoriso  ,•  le  nom 
du  Fils  est  Urus-ana,  et  1'Esprit  se  nomme  Urupo.3  Here  the  Om  of  North  India,  the  Urus  or 
Beeve,  and  the  j0£-ruh,  that  is,  the  ruh,  are  very  distinct.  These  have  evidently  not  come  from 
modern  Christianity,  but  from  the  ancient  system  in  the  most  ancient  of  times.  Teutle  is  re* 
peatedly  said  to  mean  ®so$  or  God.  Sahagun  says  the  Mexicans  had  a  God,  the  same  as  Bac- 
chus, called  Ometeuchtli.  Here  is  clearly  Bacchus  by  his  name  of  Ofta&o$,4  who  was  called  THS 
=608,  which  was  the  name  of  Jesus  Christ,  called  the  desire  of  all  nations —  the  Om-mi-al  of 
Isaiah.  Here,  in  the  Teut,  we  have  not  only  the  0*o£  of  the  Greeks,  but  we  have  the  Teut-ates 
of  the  British  Druids,  and  the  Thoth  of  Egypt,  and  the  Buddha  of  India  under  his  name  Tat. 
But  it  is  expressly  said,  in  several  other  places,  that  the  God  was  called  Yao.  How  can  any  one 
doubt  that  here  are  the  remains  of  an  ancient  system  *  How  can  any  one  believe  that  the  Jews 
would  carry  all  these  recondite  matters  to  Mexico,  even  if  they  did  go  at  any  time,  and  that  they 
would  amalgamate  them  all  together  as  we  have  them  here  ? 

The  Mexican  history  gives  a  long  account  of  their  arrival  in  Mexico,  from  a  distant  country,  far 
to  the  West  The  stations  where  the  colony  rested,  from  time  to  time,  during  its  long  migration, 
which  took  many  years,  are  particularly  described,  and  it  is  said  that  ruins  of  the  towns  which 
they  occupied  are  to  be  seen  in  several  places  along  the  coast*  I  think  it  is  evident  that  this  mi- 
gration from  the  West  is  merely  a  mythos  j  the  circumstances  are  such  as  to  render  it  totally  in- 
credible. In  principle  it  is  the  same  as  that  of  the  Jews,  but  accommodated  to  the  circumstances 
of  the  new  world. 

It  really  seems  impossible  to  read  Lord  Kingsborough's  notes,  in  pp,  241  et  seq*,  and  not  to 
see,  that  the  mythos  of  a  chosen  people,  and  a  God  conducting  them  after  long  migrations  to  a 
promised  land,  (attributed  by  the  Spanish  monks  to  the  contrivance  of  the  Devil,)  was  common  to 
Jews,  Christians,  and  Mexicans.  I  think  it  seems  clear,  from  p.  186,  that  Mexico  or  Mesi-co  was 
the  Hebrew  r?lPD  msih;  then  it  would  be  the  country  of  the  Messiah;  or  it  might  equally  be  the 


P.  82.  *  Pp,  153,  156,  158:  3  Ibid,  p.  410.  4  Ibid.  Vol.  VI.  p.  19?. 


24  MEXICAN   MYTHOS  THE   SAME   AS   THAT    OF   THE   OLD    WORLD. 

country  of  the  leader,  whom  we  call  Moses,  of  the  people  whom  we  have  found  in  Western  Syria, 
in  South  India,  and  Cashmere.  His  Lordship  shews,  that  the  word  Mesitli  or  Mexico  is  "  pre- 
"  cisely  the  same  as  the  Hebrew  word  rWQ  nmh  or  nttfB  mse  or  anointed,"  and  that  one  of  these 
Gods  should  sit  on  the  right  hand  of  the  other,  p.  82.  In  the  next  page  he  says,  "the  full  ac- 
"  complishment  of  the  prophecy  of  a  saviour  in  the  person  of  Quecalcoatle  has  been  acknowledged 
"  by  the  Jews  in  America."  He  says,  p.  100,  "The  temptation  of  Quecalcoatle,  the  fast  of  forty 
"  days  ordained  by  the  Mexican  ritual,  the  cup  with  which  he  was  presented  to  drink,  the  reed 
"  which  was  his  sign,  the  morning  star,  which  he  is  designated,  the  teepatt,  or  stone  which  was  laid 
"  on  his  altar,  and  called  teotecpatl,  or  divine  stone,  which  was  likewise  an  object  of  adoration ;  all 
"  these  circumstances,  connected  with  many  others  relating  to  Quecalcoatle,  which  are  here 
"  omitted,  are  very  curious  and  mysterious  !"  But  why  are  they  omitted  by  his  Lordship  ?  The 
pious  monks  accounted  for  all  these  things  by  the  agency  of  the  Devil,  and  burned  all  the  hiero- 
glyphic books  containing  them,  whenever  it  was  in  their  power. 

This  migration  of  the  Mexicans  from  the  West,1  is  evidently  exactly  similar  to  the  Exodus  of  the 
Israelites  from  Egypt,  The  going  out  with  great  noise  and  clamour  is  a  part  of  the  mythos. 
Nimrod  has  shewn  that  it  is  to  be  found  among  the  Greeks  in  their  Bacchic  festivals,  and  also 
among  the  Romans:  see  his  second  volume,  article  Populi  Fugia.2  The  meaning  of  the  mythos 
I  cannot  even  suspect,  and  the  nonsense  of  Nimrod  about  Babel  and  the  horrors  of  Gyneecocracy 
give  no  assistance.  But  the  fact  of  the  similarity  of  the  histories  proves  that  it  really  is  a  part  of 
the  mythos,  that  is,  that  a  Regifugia  and  Populifugia  is  a  part  of  the  mythos.3 

On  the  religion  of  the  Hindoos  the  Cambridge  Key  says,4  "  The  pristine  religion  of  the  Hindus 
was,  I  think,  that  of  the  most  pure  and  ancient  Catholic  faith,  and  the  religion  of  the  enlightened 
few  still  continues  such.  They  have  worshiped  a  saviour,  as  the  Redeemer  of  the  world,  for  more 
that  4800  years.  The  religion  of  their  forefathers  they  brought  with  them  from  the  old  world  and 
established  it  in  the  new  one.  They  believe  implicitly  in  a  Redeemer,  whom  they  consider  as  the 
spirit  that  moved  on  the  waters  at  the  creation,  the  God  that  existed  before  all  worlds."  We 
shall  find  this  the  Mexican  faith. 

The  God  who  led  the  Mexicans  in  their  migration,  was  called  Yao-teotle,  God  of  Armies—  Yao 
being  said  to  mean  army  or  victory- — the  very  meaning  given  to  it  by  the  Jews ;  and,  Sanscrit 
fccholars  tell  me,  also  by  the  Indians.5  Teo  is  said  to  be  ®so  or  Deo,  and  tie  a  mere  termination ; 
but,  as  I  have  stated  in  Vol.  L  p,  221,  the  TTL  is  T=300,  T=300,  L^50;  and  TT  is,  in  fact,  the 
Tat  or  Buddha  of  India.  Teotle  is  the  same  as  rbn  tlt>  and  means  650,  which,  as  emblem  of  the 
Trinitarian  God,  came  to  mean  three,,  I  believe  also  that  this  has  a  connexion,  in  some  way,  with 
the  "6n  tld9  probably  originally  nbn  tit  or  *7*6in  tulad,  the  male  organ  of  generation.  I  believe 
that  from  this  comes  our  word  Lad.  Teotl  is  the  Supreme  and  Invisible  Being. s  The  Tat  is  the 
name  of  the  Tartars,  who  are  as  often  called  Tatars,  and  I  am  persuaded  that  the  famous  Titans 
were  properly  Tat-aus.  Many  reasons  for  these  matteis  will  be  added  hereafter. 

Gen,  Vallancey  says,  the  earliest  Irish  history  begins  with  -Kartuelta,7  which  is  the  same  as  the 
Indo-Scythian  Cear-tiutli,  that  is,  Kaesar  or  Caesar,  grandson  of  Noah,  on  the  banks  of  the  Cas- 


i  Vide  Lord  Kingbbonrogh,  Vol  VI.  p.  237.  a  P  370. 

3  I  much  fear  I  shall  greatly  offend  the  \ery  learned  person  who  calls  himself  Nimrod,  of  whose  honour  and  sincerity 
I  have  no  doubt;  hut  I  am  quite  certain,  if  he  would  consult  a  friend  or  two,  he \\ould  find  that  he  gives  way  to  super- 
stition  in  a  manner  very  unwoithy  of  so  fine  a  scholar  and  so  learned  a  man.  His  work  is  called  Nimrod,  in  four 
volumes,  8vo ,  and  is  sold  by  Priestley,  London. 

*  Vol.  II.  p.  72-  fi  P.  244.  «  Miss  Williams'  Humboldt,  p.  83.  7  Coll.  Hib.  Vol.  VI.  p.  21. 


BOOK    I.   CHAPTER   IV.   SECTION   5.  25 

pian,  300  years  after  the  flood.     Here  I  suspect  that  we  have  the  Caesar  of  Indo-Scythia,  or  of  the 
Caspian,  joined  to  the  Mexican  Tiutli  or  Teotli.1 

4.  In  p.  236,  Mr,  Humboldt  treats  of  a  nation  called  Xochimileks.    This  must  be  Xaca-melech, 
or,  I  should  rather  say,  (considering  all  the  other  circumstances  which  we  have  seen  relating  to 
the  Rajahpoutans  and  Royal  Shepherds,)  Royal  Saxons,  for  I  much  suspect  they  were  all  the 
same  people.      The  Marquess  Spineto,  in  his  Lectures,2    has  quoted  a  person  called  Carli  as 
having  deeply  studied  the  origin  of  nations  and  languages,  and  who,  he  says,  has  asserted  that  the 
Egyptians  peopled  America.     He  particularly  notices  a  word  as  being  held  sacred  among  the 
Egyptians  and  in  the  Pacific  ocean, — it  is  Tabou.    But  this  is  nothing  but  Bou-ta  read  anagram- 
matically,  or,  in  fact,  in  the  old  Hebrew  fashion.    The  High  Priesat  of  the  North  American  Indians 
was  called  Sachem.    I  think  we  have  here  both  the  Saga  and  the  Akme,3  and  also  the  Sciakam, 
which  we  have  before  noticed  in  Tibet.    The  dignity  of  sacrificer  was  supreme  and  hereditary, 
like  a  feudal  title.    His  title  was  Papa,  his  dress  scarlet,  with  fringes  as  a  border.4    This  exactly 
answers  to  the  Sagart  and  Rex  Sacrificulus  of  the  ancients.    The  fringes  of  the  Mexicans  were 
fixed  to  the  four  quarters  of  their  garments,  as  a  sacred  ordinance,  precisely  like  those  of  the 
Jews  ;5   and  it  is  only  fair  to  suppose,  as  they  were  similar  in  one  respect  they  should  be  so  in 
another,  and  have  been  descriptive  of  the  number  600. 

5.  Boturini  says,  tc  No  Pagan  nation  refers  primitive  events  to  fixed  dates  like  the  Indians,'* 
meaning  the  Americans.    *c  They  recount  to  us  the  history  of  the  creation  of  the  world,  of  the 
<e  deluge,  of  the  confusion  of  tongues  at  the  time  of  the  tower  of  Babel,  of  the  other  epochs  and 
"  ages  of  the  world,  of  their  ancestors'  long  travels  in  Asia,  with  the  years  precisely  distinguished 
"  by  their  corresponding  characters.    They  record,  in  the  year  of  Seven  Rabbits,  the  great  eclipse 
"  which  happened  at  the  crucifixion  of  Christ  our  Lord ;  and  the  first  Indians  who  were  converted 
"  to  Christianity,  who,  at  that  time,  were  perfectly  well  acquainted  with  their  own  chronology, 
"  and  applied  themselves  with  the  utmost  diligence  to  ours,  have  transmitted  to  us  the  informa- 
"  tion,  that  from  the  creation  of  the  world  to  the  happy  nativity  of  Christ,  five  thousand,  one 
"  hundred  and  ninety-nine  years  had  elapsed,  which  is  the  opinion  or  computation  of  the 
"LXX."6 

One  of  their  periods  is  4008  years  B.  C.,7  another  4801. 8  Their  fourth  age,  the  editor  says, 
according  to  the  Mexican  symbols,  lasted  5206  years,  and  the  early  Christian  converts  made  it 
out  5199  years.9  This  was  evidently  the  computation  of  5200  years  of  Eusebius.  The  period  of 
4801  is  the  sum  of  the  eight  ages  of  the  correct  Neros,  8x600=4800,  The  Mexicans  are  said  to 
be  great  astrologers. 

The  Mexicans  believed  that  the  millenium  would  commence  at  the  end  of  some  cycle  of  52 
years — 4x13—52;  and  they  concluded  each  of  these  periods  with  deep  lamentations  and  terrors, 
and  hailed  with  corresponding  joy  the  moment  when  the  new  cycle  had  commenced,  which  shewed 
that  they  had  a  new  52  years'  lease.  This  was  exactly  the  case  with  the  lamentations  for  the 
death  of  Osiris,  Adonis,  &c.,  and  his  resurrection  from  the  tomb.  The  new  cycle  having  com- 
menced, the  danger  had  past.  At  first,  I  doubt  not,  this  was  only  every  600  years  $  afterward, 
with  the  increasing  uncertainty  of  the  ends  of  those  periods,  and  also  with  the  increase  of  super- 
stition, the  festivals  of  Osiris,  &c,,  came,  for  the  sake  of  security,  to  be  celebrated  every  year. 

Lord  Eingsborough  says,  w  "  Christians  might  have  feared  the  return  of  every  period  of  fifty- 


1  See  Basnage,  for  a  kingdom  of  the  Jews  in  the  East  called  Cotar,  Caesar,  B.  vii.  ch.  L,  and  B*  viii. 

*  Pp.  W9,  200.  3  Pownal  on  Ant.  p.  J90.  *  Lord  Kmgsborough's  Mex  Vol.  VI.  p.  69. 

*  Ib.  p,  77.  c  Ib.  p.  I?6.  i  Ib.  p.  174,  8  Ib.  p,  175.          £>  Jb.  p  176.          l°  Ib.  p.  5,  note, 

VOL.   II, 


26  CHRONOLOGY  AND   CYCLIC   PERIODS. 

"  two  years  as  being  neatly  the  anniversary  of  the  age  which  Christ  had  attained  when  he  was  cru- 
"  cified,  and  of  the  great  eclipse  which  sacred  history  records,  and  which  (since  profane  history  is 
"  silent  respecting  it)  it  is  very  remarkable  how  the  Mexicans  should  have  become  acquainted  with/' 

The  first  pair  were  called  Huehue.1  Quecalcoatle  disappeared  at  the  end  of  fifty-two  years,  at 
the  great  festival  in  Cholula.2  Here  is  the  Aphanasia. 

Mr.  Humboldt  gives  nearly  the  same  account.  He  says,  "At  the  end  of  the  fifty-two  years 
"  they  had  a  grand  festival,  when  all  lights  were  extinguished,  and  after  crucifying  a  man,  they 
**  kindled  a  fire  by  the  friction  of  the  wood  of  the  Ivy  on  his  breast,  from  which  they  were  all  re- 
"  lighted.  It  was  their  belief  that  the  world  would  be  destroyed  at  the  end  of  one  of  these 
"  cycles,  and  as  soon  as  this  fire  was  kindled  and  the  critical  moment  past,  which  assured  them 
"  that  a  new  cycle  was  to  run,  they  indulged  in  the  greatest  joy.'5  He  shews  that  they  new- 
cleaned  and  furnished  all  their  houses  and  temples,  precisely  as  was  done  by  the  ancient  Egyp- 
tians, and,  he  might  have  added,  as  is  also  done  by  the  Romish  church  at  every  jubilee.3  He 
shews  that  the  Mexicans  had  convents  of  Monks  precisely  like  the  Tibetians  and  the  Romish 
church.  After  this,  Humboldt  states,  that  M.  La  Place,  from  a  careful  examination,  had  come  to 
the  conclusion,  that  the  Mexicans  knew  the  length  of  the  Tropical  Year  more  correctly  than 
Hipparchus,  and  almost  as  correctly  as  Almamon;4  and  he  shews,  from  various  astronomical 
circumstances,  that  they  must  have  had  a  close  connexion  with  Eastern  Asia  and  its  cycles. 

Humboldt  says,  "  This  predilection  for  periodical  series,  and  the  existence  of  a  cycle  of  sixty 
**  years,  appear  to  reveal  the  Tartarian  origin  of  the  nations  of  the  new  continent."5  He  then 
states,  that  the  cycle  of  sixty  years  was  divided  into  four  parts.  "  These  small  cycles  represented 
u  the  four  seasons  of  the  great  year.  Each  of  them  contained  185  moons,  which  corresponded 
"  with  fifteen  Chinese  and  Tibetian  years,  and  consequently  with  the  real  indictions  observed  in  the 
"time  of  Constantine,"6  Here  we  see  the  identity  accounted  for  of  the  chronological  periods 
stated  above  by  Lord  Kingsborough,  with  those  of  the  old  world,  as  corrected  by  the  two  Caesars 
with  the  assistance  of  the  Chaldoeans  of  the  East.  On  this  I  shall  have  something  very  curious  in 
a  future  book. 

Mr.  Niebuhr  says,  "  What  we  call  Roman  numerals  are  Etruscan,  and  frequently  seen  on  their 
"  monuments.  But  these  signs  are  of  the  hieroglyphic  kind,  and  belong  to  an  earlier  mode  of 
"  symbolical  writing,  in  use  before  the  introduction  of  alphabetical  characters. r  They  resemble 
a  the  Aztekan  in  this,  that  they  represent  objects  individually.  They  were  of  native  origin,  at  the 
"time  when  the  West,  with  all  its  primitive  peculiarities,  was  utterly  unknown  to  the  East,8 
"  at  the  same  period  when  the  Turdetani  framed  their  written  characters  and  literature/'0 

*c  Here  also  a  phenomenon  presents  itself,  which  fills  us  moderns  with  astonishment,  viz.  an  ex- 
"  ceedingly  accurate  measurement  of  time,  and  even  in  the  cyclical  year,  quite,  quite  in  the  spirit 
"  in  which  the  early  Mexican  legislators  conducted  the  chronology;  portions  of  time  measured  off 
"  from  periods  of  very  long  duration,  determined  with  astronottiical  precision,  and  without  regard 
"  to  the  lunar  changes.  Besides  these,  the  Etruscans  had  a  civil  lunar  year,  which  the  cyclical 
"  only  served  to  correct But  there  is  something  remarkable,  and  not  to  be  lightly  disre- 


i  Lord  Kingsborough's  Mex.  Vol.  VL  p.  198,  a  Ib  p.  199. 

3  Humboldt  Res  Cone  Mexico,  Ed  Miss  Williams,  Vol.  I.  pp.  226,  380,  382, 384.  4  Ibid  p.  392. 

-  Ib.  Vol.  II.  p.  128.  6  Ib.p,  133. 

7  How  extraordinary  that  this  author  should  stop  here  and  not  make  the  least  attempt  to  ascertain  what  this  symbo- 
lical writing  was !    It  will  be  my  object,  in  a  future  book,  to  supply  the  -deficiency ;  but  I  beg  my  reader  to  recollect 
the  admission  of  this  learned  man. 

8  What  a  mistake !  0  Strabo,  III.  Oap.  ii.  p.  371,  Ed.  Sylb. 


BOOK  I,    CHAPTER  VI.    SECTION  7 '•  27 

"  gardcd,  in  the  affinity  between  the  wisdom  of  the  ancient  West  and  the  science,  at  one  time 
"  perhaps  more  widely  diffused  over  that  hemisphere,  and  of  which  the  Mexicans  still  preserved  the 
"  hereditary,  though  probably  useless  possession^  at  the  time  wlien  their  country  was  destroyed. 
"  This  deserves  more  attentive  consideration,  since  the  discovery  of  an  analogy  between  the 
"  Basque  and  American  languages,  by  a  celebrated  scholar,  Professor  Vater."1  In  these  observa- 
tions we  surely  have  a  very  extraordinary  confirmation  of  my  theory.  If  the  Romans  calculated  by 
a  period  or  saeculum  of  120  years,  they  would  come  to  the  same  conclusions  as  if  they  took  the  60 
or  600,  and  in  this  we  see  why  the  Mexican  and  Roman  periods  agreed  in  the  time  of  Constantine 
and  Eusebius.  They  would  not  have  agreed  before  the  time  when  the  solstice  was  corrected  by 
Sosigenes  the  CHALDEAN.  They  would  have  varied  more  than  500  years.  This  we  shall  refer  to 
in  a  future  book,  when  it  will  be  understood,  and  something  exceedingly  striking  will  be 
unfolded. 

Humboldt  says,  the  Mexicans  hold  that,  before  the  flood,  which  took  place  4800  years  after 
the  creation2  of  the  world,  the  earth  was  inhabited  by  giants.  One  of  them  after  the  flood,  called 
Xelhua  or  the  architect,  built  an  immense  pyramidal  tower  which  was  to  reach  to  heaven — but 
the  Gods  offended  destroyed  it  with  lightning.  Here  is  a  complete  jumble  of  the  ancient  mytho- 
logy :  the  4800  are  the  eight  cycles  before  Christ.  The  architect  is  the  Megalistor  or  the  name 
of  God  made  into  the  giant,  and  is  X-al-hua,  the  self-existent  X.  The  tower  is  the  exact  model 
of  the  tower  of  Babel,  as  given  in  our  old  histories.  After  its  destruction  it  was  dedicated  to 
Quetzalcoatl,  the  God  of  the  Air.  This  is  Saca,  or  Indra,  whom  we  found  crucified  in  Nepaul. 
(See  Vol.  I.  p.  230.)  3  The  Mexicans  chaunted  the  word  Hululaez,  which  belonged  to  no  Mexican 
dialect,  to  the  honour  of  their  Gods.4  This  is  evidently  the  Allelujah  of  the  Greeks  and  Hebrews, 
and  the  Ullaloo  of  the  Irish. 5 

6.  It  is  said  that  after  the  deluge  sacrificing  commenced.  The  person  who  answers  to  Noah 
entered  an  Ark  with  six  others,  and  that  soon  after  the  deluge  his  descendants  built  the  tower  of 
Tulan  Cholnla,  partly  to  see  what  was  going  on  in  heaven,  and  partly  for  fear  of  another  deluge, 
but  it  was  destroyed  by  thunder  and  lightning.  The  story  of  sending  birds  out  of  the  ark,  the 
confusion  and  dispersion  of  tribes,  is  the  same  in  general  character  with  that  of  the  Bible.  His 
Lordship  says,  "  In  attempting  to  explain  how  the  Indians  could  have  become  acquainted  with 
"  events  of  such  remote  antiquity,  coeval  with  the  foundation  of  the  earliest  monarchies,  it  would 
"  be  absurd  to  suppose  that  their  annals  and  native  traditions  extended  backwards  to  a  period 
"  unknown  to  Egyptian,  Persian,  Greek,  or  Sanscrit  history."6  Absurd  as  it  may  be  to  suppose 
this,  their  hieroglyphic  annals  evidently  do  thus  extend  backwards. 

His  Lordship  says, 7  "  The  difficulty  of  comprehending  the  plan  of  the  tower  of  Belus,  given 
"  by  Herodotus,  vanishes  on  inspecting  the  plans  of  the  Mexican  temples.  The  turrets  in  the 
"  great  temple,  described  in  p.  380,  were  360  in  number."  Up  to  the  temple  Cholula  were 
dento  y  veinte  gt*ada$.  The  brick  base  of  the  tower  of  Chululan,  which  remains,  and  was  built 


1  Niebuhr,  Hist.  Rome,  Vol.  I  p.  92,  Ed.  Walter. 

*  I  think  when  my  reader  lias  seen  a  few  of  the  following"  pages  he  will  be  convinced  that  there  must  here  be  a 
mistake  of  the  translator,  and  that  the  words  after  the  creation  of  the  world  ought  to  be  before  the  Christian  &ra*    Hie 
space,  4800  is  about  the  time  of  the  eight  cycles  from  the  entrance  of  the  Sun  into  Taurus,  and  when  (as  I  shall  shew 
in  a  future  book)  a  flood  probably  took  place. 

3  Williams,  Vol.  I.  p.  96  *  Ibid 

*  I  have  no  doubt  that  the  Ullaloo  of  the  Irish,  with  which  they  wake  their  dead  friends,  was  originally  an  invocation 
to  the  Deity  to  be  merciful  to  their  souls* 

5  Vol.  VI.  p.  117.  7  Ib.  p.  279. 


28  TOWERS  OP  MEXICO  AND   BABEL. 

in  order  to  escape  another  flood  if  it  should  come,  is  eighteen  hundred  feet  in  circumference.  It 
as  said  to  have  been  destroyed  by  a  stone  from  heaven.1  It  is  pyramidal.  Humbolt  says  it  is 
hollow.2  I  have  little  doubt  that  the  word  Choi  has  been  XL=650— a  monogram,  which  it  may 
be  remembered  is  found  in  the  oldest  catacombs  at  Rome. 

Teocalli  is  the  name  of  the  temple  of  Cholula ;  this  is  said  to  be  the  house  of  Teocalli.  This 
is  evidently  tea  or  God  Call.  House  of  God  is  precisely  the  Hebrew  style. 

The  word  Cholula  is  thought  by  Lord  Kingsborough  to  be  a  corruption  of  the  word  Jeru-salem. 
He  thinks  the  same  of  a  place  called  Churula;3  but  I  suspect  that  they  were  identical.  At 
Cholula  is  the  very  large  temple,  with  the  very  celebrated  pyramid,  which  is  said  to  be  a  very 
close  imitation  of  the  temple  of  Belus  or  tower  of  Babel.  4  A  room  in  one  of  the  pyramids  of 
Cholula  had  its  ceiling  formed  like  the  temple  at  Komilmar,  of  over-hanging  stones. 5 

In  Volume  XXL  6  of  the  Classical  Journal  will  be  found  some  interesting  remarks  of  Mr. 
Faber's  on  the  close  similarity  between  the  pyramid  on  the  mountain  Cholula  of  the  Mexicans,  and 
the  tower  of  Belus.  That  one  is  a  copy  of  the  other,  or  that  they  are  both  taken  from  some 
common  mythos,  cannot  possibly  be  doubted.  This  being  premised,  I  would  ask  my  reader 
whether  he  can  doubt  a  moment,  that  the  well-known  deity  Omorca  of  the  Chaldaeans7  is  the 
Hom-eyo-ca  of  the  Mexicans  ?  Thus  we  have  not  only  the  mythos  of  the  Greeks  in  Bacchus, 
of  Christianity,  of  Judaism,  of  Tartary,  and  of  North  and  South  India  in  Mexico,  but  we  have 
the  very  oldest  mythos  of  Babylon.  How  came  this  mythos  of  Babylon  in  Mexico  ?  Did  it  go 
by  China  ?  I  think  my  reader,  when  he  considers  all  these  circumstances,  must  see  that  my 
theory  of  one  universal  empire  and  mythos  will  explain  all  the  difficulties,  and  that  it  alone  can 
explain  them, 

Mr.  Humboldt,  after  shewing  that  the  tower  at  Cholula  was  in  every  respect  a  dose  imitation  of 
that  described  by  Diodorus  and  Herodotus  at  Babylon,  both  in  its  form  and  in  the  astronomical 
uses  to  which  it  was  applied,  states,  as  if  it  was  not  doubted,  but  a  settled  fact,  that  it  was  built 
after  the  time  of  Mohamed.8  At  this  time  the  tower  of  Belus  had  for  many  centuries  been  in 
ruins,  and  its  country  a  perfect  desert.  This  at  once  shews  that  no  dependence  can  be  placed  in 
Mr,  Humboldt' s  speculation  on  this  subject,— for  surely  no  one  will  credit  the  recent  date  of  this 
work,  supposing  even  that  it  were  built  by  emigrants  from  Egypt  or  from  Chinese  Tartary.  In 
that  age,  after  the  time  of  Mohamed,  what  should  induce  either  Jews  or  Christians  to  expend  an 
immense  sum  in  money  or  labour  to  build  a  tower  of  Babel,  in  Mexico  or  any  where  else  ?  After 
the  description  of  the  Mexican  pyramidal  towers,  Mr,  Humboldt  goes  on  to  state,  that  there 
are  similar  pyramidal  towers  in  Virginia  and  Canada,  containing  galleries  lined  with  stone.  He 
states  the  temple  of  Xochicalco  accurately  to  face  the  four  cardinal  points, 10  to  be  built  of  stone 
beautifully  wrought,  but  without  cement— each  stone  in  form  of  a  parallelepiped. 

The  Mexicans*  large  temple,  placed  on  a  conical  hill,  called  Xochicalco,  meant,  as  they  say, 
house  ofjftowers.  This  is  Xaca  and  Calx,  Calyx,  which  meant  Rose.  u  The  hill  was  excavated 
into  large  caves,12  wonderful  to  behold,  when  it  is  considered  (as  it  is  there  observed),  that  the 
Mexicans  had  no  iron.  An  observation  is  made  by  M.  Dupaix,  that  the  Mexicans  are  now  quite 
ignorant  of  the  meaning  of  their  proper  names.13  In  p.  71 3  *t  appears  that  the  temple  at  Mexico 


I  Vol.  VI.  p.  196.  *  Ib.  p.  174,    This  Tower  is  in  Plate  XVJ.  See  ib.  p.  192. 

3  P.  34.  *  Vide  Class,  Journal,  Vol.  XXI.  p.  10.  *  Williams's  Humboldt,  p.  91. 

«  Pp.  10,  11.  7  Named  in  Class.  Jour.  Vol.  XX.  p   186.  8  Ib.  p  100. 

9  Ib.  102.  10  ib,  p.  IIO> 

II  Lord  Kingsborough's  Mex.  Ant.  p.  430.  «  Ib.  p.  431.  l3  Jb.  p,  432 


BOOK  I.    CHAPTER  IV.    SECTION  7»  29 

is,  in  substance  and  fact,  called  the  temple  of  Cihnathe,  C  being  pronounced  like  S,  and  thus 
making  the  temple  of  Sin  or  Sion,  which  will  be  explained  in  the  book  on  letters.  Lord  Kings- 
borough  calls  it  Sinai  or  Sina. 

I  feel  little  doubt  that  one  of  the  first  names  of  God,  in  the  first  written  language,  for  reasons 
which  I  shall  give  when  I  explain  the  Origin  of  Letters,  in  all  nations,  languages,  and  times, 
would  be  n  di,  divus,  with  its  variety  of  forms  :  the  next,  perhaps,  would  be  descriptive  of  360. 
This  might  be  described  in  various  ways,  as  TLI— T=300  Ln50  I— 10— 360.  The  meaning  of 
these  three  numbers  would  be  the  glorious  orb  we  daily  behold,  the  Sun  and  God.  For  reasons 
which  I  shall  assign,  I  suppose  Di  was  the  first  and  the  prevailing  name  of  God  during  many 
generations.  Afterward,  when  astronomy  so  much  improved  that  the  knowledge  of  the  Neros  of 
650  was  acquired,  the  name  TTL=650  was  adopted  as  his  name,  and  we  have  it  in  Mexico,  (where 
fgures  were  known,  but  not  syllabic  letters^}  in  the  name  of  the  Deity  Teotk.  The  periods  shew 
how  far,  at  the  time  in  which  they  branched  off  from  Asia,  the  knowledge  of  the  system  had 
extended.  Their  period  from  the  creation  to  Christ,  of  5200  years,  embraces  the  eight  ages  of 
their  cycle :  their  TTL,  TKOTLE=650  X  8=5200,  corresponding  with  the  period  of  Eusebius.  In 
India,  the  name  360  fell  into  disuse  and  was  lost,  and  was  probably  superseded  by  the  words 
Titlu~666,  TTL=650+IU  or  t  11-16—666,  and,  at  last,  by  the  number  now  used,  TT-600.  I 
know  not  how  I  could  have  invented  any  thing  more  in  accordance  with  my  theory  than  that  this 
Mexican  God  should  have  this  peculiar,  appropriate  name,  had  I  set  my  wits  to  work  for  the 
purpose  of  invention.  "  Teotl  signifies,  in  the  Mexican  language,  both  the  Sun  and  an  Age  3  and 
"  the  image  of  the  sun,  surrounded  with  rays,  was  the  symbol  of  the  latter." 1 

Mr.  Fred.  Schlegel  has  observed,2  that  the  word  atl  or  atel  is  found  in  the  languages  of  the 
East  of  Europe ;  that  it  means  water,  and  that  its  symbol  has  found  its  way  into  the  Greek 
alphabet  in  the  letter  Mem,  in  the  undulating  shape  by  which  water  is  meant — M  ;  that  it  is  also 
in  the  Phoenician  and  most  western  nations.  It  is  in  the  Estoteland  of  Greenland,  which  is,  I 
suspect,  di-ania-estotel ;  and  I  also  suspect  that  it  is  the  symbol  of  the  centre  letter  and  of  water, 
because  it  is  the  symbol  of  fluid  of  any  kind.  I  think  this  leads  to  the  meaning  of  our  word 
Land,  L'-ania-di — the  holy  country. 

7  Almost  all  persons  who  have  written  respecting  the  Mexicans,  have  observed  the  similarity 
of  their  language  to  that  of  the  Hebrews.  This  and  many  other  strange  things  the  monks  admit 
most  unwillingly,  and  attribute  to  the  devil.  Las  Casas  said  that  the  language  of  Saint  Domingo 
was  u  corrupt  Hebrew/'3  The  Caribbees  have  the  word  Neketali,  meaning  dead;  in  Hebrew 
5?®p  qtl:  Hilaali,  he  is  dead;  in  Hebrew  ^n  hit:  Kaniche,  a  cane ;  (sugar  j)  in  Hebrew  rnp  qne : 
JEneka,  a  cottar;  in  Hebrew  pjy  onk.* 

Las  Casas  wrote  an  account  of  the  Mexicans,  in  which  (we  are  told)  he  states  his  belief  that 
they  are  descended  from  the  Jews,5  This  account,  by  his  desire,  was  never  published.  But  why 
should  he  object  to  its  being  known  that  the  Mexicans  descended  from  the  Jews  ?  The  reason  is 
very  evident :  it  was  because  he  saw  it  was  ridiculous,  and  he  did  not  believe  it  himself*  This 
book  is  in  the  Academy  of  History  at  Madrid.  It  was  examined  a  few  years  ago  by  the  Govern- 
ment, but  it  was  not  thought  proper  to  publish  it. 6 

Lord  Kingsborough  gives  the  following  passage:  7  "Las Casas'  persuasion  that  the  Indians  were 
"  descended  from  the  Jews  is  elsewhere  mentioned  :  but  as  the  words,  *  Loquela  tua  manifestum 


»  Mex.  Ant,  Vol.  VI.  p.  157.  *  Notes  on  Miss  Williams's  Humboldt,  Vol.  II.  p.  222, 

»  Mex.  Ant  Vol.  VI.  p.  283.  4  Anc  Univ.  Hist.  Vol  XX.  p.  161. 

*  Mex.  Ant  Vol.  VI.  p  7.  6  Ibid.  7  Ib.  p.  7,  note. 


30  CROSS  AND   CRUCIFIXES. 

"  te  facit,  were  discovered,  with  some  other  reasons  tending  toxvards  the  same  conclusion,  by 
"  Torquemada,  in  some  private  papers  containing  the  will  of  Las  Casas,  at  the  same  time  that 
"  great  weight  must  be  attached  to  so  solemnly  recorded  an  opinion,  it  cannot  be  said  that  that 
"  learned  prelate  was  guilty  of  any  indiscretion  in  promulgating  it :  but  the  contrary  is  proved,  by 
"  the  proviso  which  he  made  respecting  the  publication  of  his  history,— that  it  should  not  be 
"  printed  till  fifty  years  after  his  death,  and  then  only  if  it  appeared  good  to  the  superior  of  his 
"  order,  and  for  the  benefit  of  religion  $  but  that  in  the  intermediate  time  no  layman  or  young 
"  ecclesiastic  was  to  be  permitted  to  read  it.  The  work  has  never  been  published :  and  Don 
"  Martin  Fernandez  de  Navarrete  says,  that  when  it  was  referred  some  years  ago  to  the  Academy 
"  of  History  at  Madrid,  to  take  their  decision  respecting  its  publication,  they  did  riot  think  it 
"  convenient."  I  now  learn  that  permission  has  been  given  to  Lord  Kingsborough  to  copy  it. 
The  secreting  practice  is  found  to  answer  no  longer.  The  old  proverb  applies,  "  Omne  ignotum 
"  pro  magnifico  est."  I  shall  be  surprised  if  any  thing  important  be  found  in  it,  as  much  as  I 
should  have  been  to  have  heard,  that  the  French  found  many  diamonds  at  Loretto  when  they  got 
there,  or  secret  learning  in  the  Vatican  Library  when  they  got  to  Rome. 

David  Malcolme,  in  his  Essay  on  Ant,  of  Brit.,  says,  "  Take  it  in  the  sense  of  Wytfleet,  thus, 
u  p.  m.  12,  which  in  substance  amounts  to  this,  &c.,  when  the  Spaniards  were  in  the  magna 
"  insula  Indice  Hayti :  When  the  bell  rung  for  evening  prayers,  the  Spaniards,  according  to 
f"  custom,  bowed  their  knees,  and  signed  themselves  with  the  cross.  The  Indians  did  imitate 
"  them  with  great  reverence,  falling  down  on  their  knees,  and  joining  their  hands  together,  (rather, 
"  as  I  think,  for  imitation  than  for  any  other  reason,)  though  there  are  several  who  think,  that 
"  the  Indians  had  the  cross  in  veneration  long  before  the  arrival  of  Columbus.  Gomara,  Book  iii. 
"  Chap*  xxxii.  tells,  That  St,  Andrew's  Cross*  which  is  the  same  with  that  of  Burgundy,  was  in 
«<  very  great  veneration  among  the  Cumans,  and  that  they  fortified  themselves  with  the  crosb 
"  against  the  incursions  of  evil  spirits,  and  were  in  use  to  put  them  upon  new-born  infants  $  which 
u  thing  very  justly  deserves  admiration.  Neither  can  it  be  conceived  how  such  a  rite  should 
"  prevail  among  savages,  unless  they  have  learned  this  adoration  of  the  cross  from  mariners  or 
"  strangers,  who,  being  carried  thither  by  the  violence  of  tempests,  have  died  or  been  buried  there, 
"  vthich  without  all  doubt  would  have  also  happened  to  that  Andalusian  pilot  who  died  in  the 
"  house  of  Columbus,  unless  he  had  been  very  skilful  in  sea  affairs,  arid  feo  had  observed  his 
"  course,  when  he  was  hurried  away  with  the  force  of  the  storms :  it  is  very  credible  that  many 
"  of  those  who  are  generally  reckoned  to  have  been  foundered  at  sea,  did  really  meet  with  accidents* 
"  of  this  kind.  But  the  Accusamilenses  bring  another  reason  of  adoring  the  cross,  and  which 
"  &eems  nearer  truth,  to  wit,  That  they  had  received  by  tradition  from  their  forefathers,  that 
"  formerly  a  man  more  glorious  than  the  sun  had  passed  through  these  countries  and  suffered  on 
"  a  cross/'  Here  we  have  the  mythos  clear  enough  in  Hispaniola. 

The  Rev.  Dr.  Hyde,  speaking  of  the  prie&ts  of  Peru,  takes  occasion  to  say,  **  Nam  populi 
*6  simplicitas  et  sacerdotum  astutia  omni  sevo  omnique  regions  semper  notabilis." *  No  wonder 
the  University  of  Oxford  refused  to  print  any  more  of  his  manuscripts.  He  was  speaking  of  a 
virgin  of  Peru,  who  was  pregnant  by  the  sun.  The  Reverend  Doctors  of  Oxford  did  right  not 
to  publish  his  works  while  he  lived,  and  to  destroy  his  manuscripts  when  he  died.2  He  ought  to 
have  been  burnt  himself — Omnique  regions,  indeed  ! ! ! 

Acosta  says,  that  the  Americans  adored  the  sea,  under  the  name  Mammacocha.  I  believe  this 
was  the  Marine  Venus  Mamma  3KD1D  cochab* 3 


Cap,  iv.  p  123  *  Vide  Toland's  Nazarenus,  Chap,  iv.,  and  Bibliog.  Bnt.  3  Lord  Herbert,  p.  149. 


BOOK  I.     CHAPTER  IV.    SECTION  9.  31 

The  Mexicans  baptized  their  children,  and  the  water  which  they  used  they  called  the  water  of 
regeneration. l 

The  Mexican  king  danced  before  the  God,  and  was  consecrated  and  anointed  by  the  high  priest 
with  holy  unction.  On  one  day  of  the  year  all  the  fires  were  put  out,  and  lighted  again  from  one 
sacred  fire  in  the  temple  ;a  — the  practice  of  the  Druids,  Lord  Kingsborough 3  shews,  that  the 
Messiah  of  the  Jews  is  foretold  to  have  an  ugly  or  a  marred  countenance,  and  that  the  Mexican 
Quecalcoatle  is  said  to  have  had  the  same.  At  the  end  of  October  they  had  a  festival  exactly 
answering  to  our  All  Saints  and  All  Souls.*  They  call  it  the  festival  of  advocates,  because  each 
human  being  had  an  advocate  to  plead  for  him.  Thus  we  have  this  festival  throughout  modern 
Europe,  in  Tibet,  and  in  the  ancient  festival  of  the  Druids'  Saman  in  Ireland,  and  in  Mexico. 
There  is  the  story  of  the  rebellious  angels  and  the  war  in  heaven.  5  This  is  not  from  our  Pen- 
tateuch. 

9.  The  Peruvians  had  a  festival  called  the  festival  of  Capacreyme,  in  the  first  month  of  their 
year,  called  Rayme. a  Acosta  supposes  this  was  contrived  ly  the  Devil  in  imitation  of  the  Passover. 
It  may  be  observed,  that  all  the  acts  of  worship  are  directed  avowedly  to  the  Sun.  The 
Mexicans  sacrificed  human  victims,  which  Lord  Kingsborough  7  has  shewn  was  practised  by  the* 
Jews,  who  were,  according  to  his  Lordship's  account,  horrible  cannibals. 

Georgius  shews  that  the  God  Xaca  was  constantly  called  Cio; — this  was  the  Xiuh-tecutli  or 
God  of  Fire,  or  God  of  Years,  or  the  Everlasting  One,  of  the  Mexicans.8  Volney0  says,  the 
Teleuteans  are  a  Tartar  nation. 

Buddha  was  Hermes,  and  Hermes  was  Mercury,  and  Mercury  was  the  God  of  Merchants,  and 
Buddha  was  Xaca,  and  Saca  and  the  Mexican  God  of  Merchants  was  Yaca-tecutli. 

In  the  history  of  the  Aztecks  of  Mexico,  we  find  much  respecting  one  Coxcox  saved  on  a  raft, 
in  a  great  flood,  Now  when  I  consider  that  the  Mexicans  are  so  closely  connected  with  North 
India,  and  that  their  accounts  are  all  preserved  by  a  mixture  of  hieroglyphics  and  unwritten 
tradition,  I  cannot  help  suspecting  that  this  Coxcox  ought  to  be  Sasax  or  Saxas, 

Nagualism  is  a  doctrine  known  in  America,  (Naga  is  are  nhs9  softened  or  corrupted,  and  the 
Hag  of  England,)  where  the  serpent  is  called  Culebra  ;  this  is  Colubra ;  and  the  followers  of  it 
are  called  Chivim  ;  these  are  the  Evites,  or  Hivites,  or  Ophites,  Eve  is  K>irr  hvia  or  KVH  Aiwa.10 

The  Mexicans  had  a  forty-days'  fast  in  memory  of  one  of  their  sacred  persons  who  was  tempted 
forty  days  on  a  mountain.  He  drinks  through  a  reed.  He  is  called  the  Morning  Star,  &c,,  &c. 
This  must  be  the  same  person  noticed  before  (p,  24)  to  have  had  a  reed  for  an  emblem.  As 
Lord  Kingsborough  says,  "  These  are  things  which  are  very  curious  and  mysterious."  u 

The  inhabitants  of  Florida  chaunt  the  word  Hosanna  in  their  religious  service,  and  their  priests 
were  named  Jouanas* 12 

Sina  is  the  ancient  name  of  China.  I  suspect  Sina,  and  Sian  or  Siam,  are  the  same  word.  The 
God  of  Hayti  was  called  Jocanna,  the  c  is  evidently  instead  of  the  aspirate  in  Johanna, 13 

One  of  the  temples  has  the  name  of  Qihnateocalli — that  is,  I  suppose,  temple  of  Cali,  the  God 
of  Sina  or  Sian.14 

Lord  Kingsborough  says,  15the  Mexicans  honour  the  cross.    "They  knew  them  (the  Chiribians, 


1  Mcx,Ant,  Vol.  VI.  p.  114.                     *  Ib.  p.  144.  3  Ib.  p.  167,  note.                     *  Ib  p.  101. 

*  Ib,  p.  401.                       6  Ib,  p.  305,  7  Ib.  p.  328.                             8  Ib.  p.  392, 
»  Ruins,  Notes,  p.  198,  and  Asiat,  Res.  Vol.  III.  p.  358.                                *  See  Vol.  I.  p.  523, 

"  Mex.  Ant,  Vol  VI.  p.  100.              IS  Ib.  p.  71.  '3  Ib.  p.  98.             l*  Ib.  p,  71.            "  H>.  p,  4, 


32  IMMACULATE  CONCEPTION—  FBMAJLE  PILGRIMAGE. 

"  or  Chiribichenses,  which  name  differs  from  that  of  Chibirias,  the  mother  of  Bacab,)  honour  the 
"  cross.9' 

The  Incas  had  a  cross  of  very  fine  marble,  or  beautiful  jasper,  highly  polished,  of  one  piece, 
three-fourths  of  an  ell  in  length,  and  three  fingers  in  width  and  thickness.  It  was  kept  in  a 
sacred  chamber  of  a  palace,  and  held  in  great  veneration.  The  Spaniards  enriched  this  cross 
with  gold  and  jewels,  and  placed  it  in  the  cathedral  of  Cusco. l  Mexican  temples  are  in  the  form 
of  a  cross,  and  face  the  four  cardinal  points. 

Quecalcoatle  is  represented  in  the  paintings  of  the   Codex  Borgianus  nailed  to  the  cross.2 
Sometimes  even  the  two  thieves  are  there  crucified  with  him. 3 

In  Vol.  II.  plate  75,  the  God  is  crucified  in  the  Heavens,  in  a  circle  of  nineteen  figures,  the 
number  of  the  Metonic  cycle.  A  serpent  is  depriving  him  of  the  organs  of  generation.  In  the 
Codex  Borgianus,  (pp.  4,  72?  73,  75,)  the  Mexican  God  is  represented  crucified  and  nailed  to 
the  cross,  and  in  another  place  hanging  to  it,  with  a  cross  in  his  hands.  And  in  one  instance, 
where  the  figure  is  not  merely  outlined,  the  cross  is  red,  the  clothes  are  coloured,  and  the  face 
and  hands  quite  black.  If  this  was  the  Christianity  of  the  German  Nestorius,  how  came  he  to 
teach  that  the  crucified  Saviour  was  black  ?  The  name  of  the  God  who  was  crucified  was  Queca- 
al-coatle.  I  suspect  this  was  Saca,  or  Xaca,  or  Kaca— the  Coatle  (or  God).4  The  mother  of 
Quecalcoatle  is  called  Sochi-quetzal ;  may  this  be  mother  of  Xaca  1 5  Sochi,  or  Suchi-quecal  is 
both  male  an&  female. 6 

In  pp.  71j  73,  of  the  Codex  Borgianus,  the  burial,  descent  into  hell,  and  the  resurrection,  are 
represented. 7 

In  one  of  the  plates  the  God  is  crucified  on  a  mountain.    I  suspect  that  this  is  Prometheus. 
10.  The  Immaculate  Conception  is  described. 8     This  is  also  described  in  Torquemada's  Indian 
Monarchy.    The  Mexican  word  Dios  meant  God,  and  he  was  called  ineffable. 9 

The  Immaculate  Conception  is  described  in  the  Codex  Vaticanus. 10  The  Virgin  Chimalman, 
also  called  Sochiquetzal  or  Suchiquecal, n  was  the  mother  of  Quecalcoatle.  Sochiquetzal  means 
the  lifting  up  of  Eases. 

Eve  is  called  Ysnextli,  and  it  is  said  she  sinned  by  plucking  roses.  But  in  another  place  these 
roses  are  called  Fmta  del  Arbor. 12  The  Mexicans  called  the  Father  Yzona,  the  Son  Bacab,  and 
the  Holy  Ghost  Echvah,  This,  they  say,  they  received  from  their  ancestors, 13  The  Lakchmi 
of  India  is  called  CkrL  (Lakchmi  is  I/Achm;  Chri  is  Xg>j£.)  These  are  the  same  as  the 
Mexican  Centeotl,  i.  e.  Cm-teotl  3 14  and  Centeotl,  is  Can  or  Cun-teotl,— •  the  Cunti,  the  name  of 
the  female  generative  principle  in  India. 

The  Mexican  Eve  is  called  Suchiquecal,  A  messenger  from  heaven  announced  to  her  that  she 
should  bear  a  son,  who  should  bruise  the  serpent's  head.  He  presents  her  with  a  rose.  This 
was  the  commencement  of  an  Age,  which  was  called  the  Age  of  Roses.  In  India  this  is  called 
the  Age  of  the  Lotus,  the  water  rose.  Upon  this  it  may  be  observed,  that  if  this  had  been  a 

1  Vega,  Book  ii,  Chap.  iii.  *  Mex.  Ant.  Vol.  VI.  p.  166.  3  Ibid.  *  Ib.  p.  1?3. 

*  Ib.  p.  175.  6  Ib.  p.  176.  »  Ib.  VI.  p.  166.  8  Ib.  p.  65. 

9  Ib.  p.  68.  »°  Ib.  pp.  I?5,  176. 

'i  This  is  really  our  Sukey,  and  the  Gieek  tf/y^.    It  comes  from  the  language  of  the  Tartars,  Tatars,  the  Sacse  or 
Saxons,  the  language  of  Tanga-tanga  or  Tangut. 

«  Mex.  Ant.  Vol.  VI.  p.  120.  »3  Ib.  p.  165.  u  Humboldt,  Ed,  Miss  Williams,  Vol.  L  p  221, 

N.  B.  This  uas  the  last  sheet  revised  by  the  Author— a  short  time  before  he  died. 


BOOK  I.     CHAPTER  IV.     SECTION  11.  33 

Papist  forgery,  the  woman  and  not  the  seed  of  the  woman  would  have  bruised  the  head.  It  may 
also  be  observed,  that  if  this  had  come  from  the  Western  part  of  the  old  world,  since  the  time 
of  Constantine,  it  would  certainly  have  had  the  woman  and  not  the  seed  of  the  woman.  All 
this  history  the  Monkish  writer  is  perfectly  certain  is  the  invention  of  the  Devil. l  Torque- 
mada's  Indian  History  was  mutilated  at  Madrid  before  it  was  published. 2  Suchiquecal  is  called 
the  Queen  of  Heaven.  She  conceived  a  son,  without  connexion  with  man,  who  is  the  God  of  Air. 
This  is  the  immaculate  conception,  and  the  God  Indra,  whom  we  found  crucified  and  raised  from 
the  dead  in  Nepaul.  The  Mohamedans  have  a  tradition  that  Christ  was  conceived  by  the  smelling 
of  a  rose.  3  The  temples  of  Quetzalcoatle  were  round.  He  was  the  inventor  of  temples  in  this 
form. 

In  the  thirty-sixth  chapter  of  Marco  Paulo,  an  account  is  given  of  the  sacrifice,  in  the  province 
of  Tanguth,  a  little  North  of  Nepaul,  of  a  Rani  of  a  year  old,  which  is  said  to  be  offered  as  a 
ransom  for  the  Child.  The  same  is  practised  among  the  Chinese.  *  Torquemeda  says, 5  "  Two 
"  things  are  very  remarkable :  the  first  is,  that  the  parents  of  the  children  should  have  sold  them, 
"  and  given  them  voluntarily  for  sacrifice  :  the  second,  that  the  sale  itself  should  have  taken  place 
6(  on  the  second  day  of  this  month,  (February,)  at  the  very  time  that  we,  who  are  Christians, 
"  celebrate  the  festival  of  the  presentation  of  the  Virgin  without  spot,  in  the  temple  of  Jerusalem, 
"  holding  in  her  arms  her  most  blessed  child,  the  Son  of  God,  whose  life  was  sold  for  the  sin  of 
"  the  fiist  woman  who  existed  in  the  world,  carrying  him  to  present  and  make  an  offering  of  him, 
"  manifesting,  as  it  were  to  God,  the  sacrifice  which  was  afterwards  to  be  accomplished  on  the 
"  tree  of  the  cross."  6 

11.  Mr.  Humboldt  has  written  much  respecting  the  Americans.  It  is  a  remarkable  circum- 
stance that  it  should  never  have  occurred  to  him,  that  the  ignorance  in  the  South  Americans  of 
the  use  of  letters  and  iron,  were  decisive  circumstantial  proofs  of  their  very  great  antiquity,  and 
their  very  early  separation  from  the  stock  of  the  old  world ;  but  this  great  antiquity  he  considers 
proved  from  a  variety  of  other  circumstances.  He  says,  "  It  cannot  be  doubted,  that  the  greater 
"  part  of  the  nations  of  America  belong  to  a  race  of  men,  who,  isolated  ever  since  the  infancy  of 
"  the  world  from  the  rest  of  mankind,  exhibit  in  the  nature  and  diversity  of  language,  in  their 
"  features  and  the  conformation  of  their  skull,  incontestable  proofs  of  an  early  and  complete  sepa- 
"  ration/*  7  Except  in  the  article  language  he  is  quite  right. 

Malcolme  shews  that  Tautah  in  the  American  language  means  Father  5  in  Irish,  Dad  \  Welsh, 
Tad  or  Taduys  $  Armoric,  Tat;  Cornish,  Tad  and  Tas  5  Scotch,  Dads  St.  Kelda,  Tat;  and  in 
Guatimala,  Tat  5  in  Old  Italy,  Tata ;  in  Egypt,  Dade  5  in  Greek,  Tetta  \  in  Old  English,  Daddy. 8 
The  American  Taut-ah  is  the  Indian  Tat. 

After  shewing  at  great  length  that  the  Mexicans  must  have  had  their  mythology  from  Asia, 
East  of  the  Indus,  Mr.  Humboldt 9  observes,  that  he  finds  among  them  neither  the  Linga  nor  any 
of  those  figures  with  several  heads  and  hands  which  characterize  the  paintings  and  figures  of  the 
Hindoos.  But  he  distinctly  admits  that  he  finds  the  doctrine  of  repeated  regenerations  in  cycles, 

'  Ant  of  Mex,  Vol.  VI,  p.  177-  9  lb.  p.  179. 

3  Ib.  p.  176.  This  was  the  water  rose  or  Lotus.  He  was  the  Hose  of  Sharon,  that  is,  he  was  the  Rose  of  Ishuren, 
or  the  God  of  the  country  where  the  language  is  called  that  of  Posh  or  Push— the  flower, 

*  Ib.  note,  Marsden.  s  Monarquia  Indiana,  Vol.  II.  p,  251. 

6  Ant  of  Mex.  Vol.  VI,  p.  201, 

7  Researches  in  S.  America,  by  Humboldt,  Vol.  I.  pp.  249,  250,  ed.  Miss  Williams. 

a  Dr.  Malcolme's  Letters.  *  Humboldt's  Res.  VoL  II.  p.  36,  ed.  Miss  Williams. 

VOL.  II. 


34  THE  ASS   AND   HORSE.      RACES   OF   MEN. — CHINA.      TIBET.      SPANISH   POLICY. 

Now  this  again  seems  to  confirm  my  hypothesis,  that  they  migrated  from  the  old  world  so  early 
as  to  be  before  these  corruptions^  early  as  the  Linga  was.  And  it  has  induced  me  to  review  the 
early  history  of  Buddhism,  and  to  make  me  suspect  that,  in  its  early  works,  the  Linga  is  not  to 
be  found,  and  that  it  only  came  into  use  when  the  division  between  the  followers  of  the  Linga  and 
loni  began  to  arise,  which  caused  the  horrible  civil  and  religious  wars,  noticed  in  my  former 
volume,  pp.  332,  &c. 

12.  The  founder  of  the  Peruvian  nation  was  called  Bockica,  the  son  and  emblem  of  the  Sun. 
He  was  high  priest  of  Soga-Mozo  (here  we  have  the  Saga).1  His  wife  was  called  Chta,  (Chia 
is  nothing  but  Eva  corrupted,)  Isis,  or  the  Moon :  he  was  described  with  three  heads.  Here, 
I  think,  are  the  Buddha  and  Trimurti  of  India.  His  priests  were  called  Xeques  and  Zaques.2 
(These  are  Xacas,  or  Sagas,  or  priests  of  Wisdom.)  Humboldt  says,  "  The  form  of  Government 
"  given  by  Bochica  to  the  inhabitants  of  Bogota  is  very  remarkable,  from  its  analogy  with  those 
"  of  Japan  and  Thibet,  The  Incas  of  Peru  united  in  their  person  the  temporal  and  spiritual 

*c  powers.    The  children  of  the  sun  were  both  priests  and  kings The  Pontiffs  or  Lamas, 

"  the  successors  of  Bochica,  were  considered  as  heirs  of  his  virtue  and  sanctity.  The  people 
f(  flocked  in  crowds  to  offer  presents  to  the  high  priests,  visiting  those  places  which  were  conse- 
"  crated  by  the  miracles  of  Bochica." 3  In  a  very  particular  and  pointed  manner  this  Bochica 
is  said  to  be  white  or  albus.  This  reminds  me  that  the  Sibyl  pronounces  the  while  sow  of  Alba 
to  be  black.  Alba  means  white :  was  Bochica  Alb  or  LB— L—50,  B=2=52  ?  He  had  a  peculiar 
cycle  of  13  years,  and  another  of  four  thirteens  or  52.  This  looks  as  if  there  was  some  reference 
to  our  astrological  instrument,  called  playing  cards,  which  certainly  came  from  North  India,  This 
docs  not  seem  so  wonderful  when  we  consider  that  we  have  just  found  their  cycles  the  same  as  the 
indictions  of  Constantine.  What  is  the  Romish  Alb  ? 

The  Peruvians  believed  in  one  Supreme  Being,  the  Creator  of  Heaven  and  Earth,  called  Vira- 
chocha  and  Pachacamack,4  who  had  revealed  to  them  his  religion. 5  The  Mexicans  called  their 
great  God  Yao  INEFFABLE  ; 6  and  represented  him  by  an  Eye  in  a  Triangle.  The  cross  was  every 
where  adored. T  The  Mexicans  expected  a  Messiah. 8  Their  history  of  the  flood  is  almost  a 
close  copy  of  that  of  Moses.9  Their  baptism10  in  the  presence  of  witnesses  is  almost  the 
same  as  that  of  the  Jews  and  Persians,  and  in  the  same  manner  they  named  their  children  and 
offered  them  in  the  temple.  They  had  the  custom  of  sacrificing  the  first-born,  the  same  as  the 
Jews,  till  it  was  done  away  by  Abraham  or  Moses.  They  had  also  the  right  of  circumcision. 
(Refer  to  Vol.  I.  Book  X.  Chap.  VI.  Sect.  13,  p.  724.)  »  Their  temples  were  in  the  form  of  a 
cross,  and  faced  the  four  cardinal  points.12  Their  language  has  many  Greek  and  Hebrew  words 
in  it.18  They  practised  auricular  confession.14  They  have  a  sacred  and  select  word  like  the 
Indian  Ow,  which  is  never  spoken  $  but  what  it  is,  I  do  not  find  mentioned* 

13,  The  union  of  the  Jewish  and  the  Christian  mythos  in  one  system,  instead  of  their  division 
into  two  systems,  at  once  proves  that  they  cannot  have  been  brought  to  Mexico  at  different  and 
distant  periods.  Had  this  been  the  case,  there  would  have  been  two  religions,  as  in  all  other 
cases,  in  opposition  to  one  another.  It  is  a  wonderful  circumstance,  that  the  Jews  coming  from 
the  city  of  Egypt  built  by  Alexander,  should  have  forgot  to  bring  with  them  the  knowledge  of 

1  Humboldt's  Res.  VoL  II.  p.  108,  ed.  Miss  Williams. 

*  Ant  of  Mex.  Vol.  VI.  p.  164  >,  Lord  Kingsborougk  calls  him  the  Mithra  or  Osiris  of  Bogota. 

3  Humboldt's  Res.  VoL  II.  p.  109,  ed.  Miss  Williams.  *  Antiq.  of  Mex,  VoL  VI,  p.  365.  *  Ib.  p.  128, 

76  Ibid.  P.  141.  ep.115.  9RH7.  "Pp.  45, 47. 

«  Pp.  67  and  1 15.  »  P.  96,  »  Pp.  1 15,  1 16.  «  R  1 15, 


BOOK    I.    CHAPTER   IV.   SECTION  13,  35 

letters  and  iron  ;  and  still  more  wonderful^  that  the  Christian  monks  coming  in  a  later  day  should 
have  had  equally  bad  memories.  AH  that  was  necessary  was,  for  those  Jews  to  have  told  these 
skilful  smelters  of  metals,  that  by  melting  the  lumps  of  their  native  iron  in  a  wood  fire  they  would 
get  iron  and  steel, 

The  identity  of  the  Mexican  and  Chinese  or  North  Indian  mythoses  being  unquestionable, 
attempts  have  been  made,  in  several  periodical  publications,  to  account  for  their  similarity  by 
supposing,  that  the  Mexicans  were  colonies  fleeing  from  the  arms  of  Mohamedan  or  Tartarian 
conquerors.  But  the  writers  do  not  tell  us  how  the  Jewish  and  Christian  doctrines  came  to  be  found 
in  America,  mixed  most  intimately  together,  and  also  with  the  idolatry  of  North  India  and  Greece, 
Other  writers  contend,  that  these  colonists  were  Mongol  or  Tartar  conquerors,  who,  not  contented 
with  the  conquest  of  China,  conquered  America  also.  But  this  leaves  all  the  great  difficulties 
I  have  stated  above  unremoved.  It  is  a  most  wonderful  thing  that  these  Tartarian  heroes  did  not 
take  with  them  the  knowledge  of  iron  or  letters  :  and  that  they,  being  Mohamedans,  should  convey 
the  Christian  religion  to  the  Mexicans  instead  of  that  of  Mohamed  ! 

It  is  also  wonderful  that  they  should  take  with  them  the  knowledge  of  the  Horse  and  the  Ass, 
though  they  did  not  take  these  animals  themselves  —  pictures  of  them  being  seen  every  where 
mixed  with  their  other  hieroglyphics  i  and,  what  is  still  more,  as  the  reader  will  instantly  see, 
mixed  most  intimately  with  the  Judaean  mythos,  —  a  hero  mounted  on  an  ass  or  a  horse,  sometimes 
carrying  a  sword,  sometimes  a  cross.  It  is  impossible,  on  viewing  them,  not  to  recollect  the 
procession  of  Jesus  Christ  on  the  ass,  into  Jerusalem.  The  mythoses  are  evidently  identical, 
but  their  variations  shew  that  they  are  not  copies.  Though  they  have  plenty  of  pictures  of  thq 
horse,  the  animal,  be  it  observed,  noticed  in  the  Revelation,  they  have  no  knowledge  of  the 
elephant  or  camel.  But  these  were  not  in  the  Revelation  5  were  no  part  of  the  mythos.  They 
have  no  sheep,  but  they  have  an  animal  like  it,  which  they  call  Llama  or  Lamb.  * 

No  part  of  the  Mexican  hieroglyphics  is  more  striking  than  the  exhibition  of  the  horse  or  <ws,2 
(for  some  are  doubtful,)  animals  totally  unknown  in  a  state  of  nature  to  the  Americans.  I  refer 
to  the  plates'  figures,  Faria  y  Sousa,  the  Jesuit,  says,  that  when  the  Portuguese  arrived  in  the 
Azores  they  found  the  statue,  cut  on  the  side  of  a  mountain,  of  a  man  on  horseback  wearing  a 
cloak,  his  left  hand  on  the  horse's  main,  his  right  pointing  to  the  West,  with  an  inscription  on  the 
lower  rock  but  not  understood.  3 

It  is  necessary  to  observe  here,  that  tribes,  both  of  Negroes  and  bearded  men,  were  found  in 
South  America.4 

The  Codex  Vaticanus,  Volume  II.,  is  marked  3738.  The  plates  in  it  are  numbered  to  146,  but 
the  explanation  goes  only  to  plate  92,  in  either  English  or  Spanish.  The  explanation  purports  to 
be  in  Volume  VI.  p.  155,  of  Lord  Kingsborough's  work.  My  reader  has  only  to  look  to  the 
figures,  of  the  crucifixes  which  I  have  given,  Fig.  12—14  ;  and  to  reflect  for  one  moment  upon  the 
admitted  anxiety  of  the  Spaniards  and  the  Popes  to  keep  the  knowledge  of  these  things  from  the 
European  world,  to  see  why  the  explanation  of  the  Codex  Vaticanus  ends  with  plate  92.  The 
remainder  has,  no  doubt,  been  suppressed  to  avoid  the  necessity  of  giving  an  explanation  of  the 
crucifixes* 

We  every  where  meet  with  the  Mexican  divine  names  ending  in  tie,  as  Teotle,  that  is,  Deo  or 
God  tie.    It  has  been  observed  by  Lord  Kingsborough,  as  well  as  by  almost  all  the  Spanish  m- 
S)  that  the  Mexican  language  is  so  full  of  Hebrew  words  as  to  be  almost  Hebrew*    We  have 


»  Antiq  pf  Mexico,  VoJ.VJLp  361. 

*  [Is  this  indisputable  ?  Do  not  the  accompaniments  of  the  rider  bespeak  a  Spanish  origin  ?  Yet,  is  not  the  Author's 
opinion  supported  by  the  testimony  of  Faria  y  Sousa?    Editor.] 
3  Vol.  I.  p.  19,  Eng.  Ed  4  Antiq.  of  Mexico,  Vol.  VI.  pp.  290,  291. 


36  1AWS  OP  THE  MEXICANS. 

seen  the  God  every  where  crucified  and  suspended  from  the  Cross.  We  have  found  the  sacred 
animal  the  Llama1  or  sheep.  We  have  found  the  niythos  of  the  crucified  Saviour*  We  have 
found  every  thing  at  last  to  centre  in  the  Sun.  The  word  tie  is  confessed  not  to  be  understood 
by  the  Mexicans,  nor  by  the  Spaniards,  who  call  it,  for  that  reason,  merely  a  termination.  All 
these  matters  considered,  I  think  it  may  be  the  same  as  the  word  n^ZO  He  or  xb®  tla,  the  Hebrew- 
name  of  the  sign  of  the  Zodiac,  dgnus  or  Aries.*  In  Hebrew  it  means,  when  spelt  with  the  tau, 
n^n  tie,  hanged  or  suspended.  See  Fig.  14.  I  believe  it  meant  crucified  by  hanging  on  a  cross. 
It  was  originally  Buddha,  as  noticed  before  in  Sect.  3,  p.  24.  For  the  same  reason  that  the  word 
meaning  650  was  applied  to  him,  it  was  in  succession  applied  to  the  God  of  wisdom,  to  the  Lamb — 
his  second  emblem,  and  to  the  crucified  God  Cristna. 

14.  All  the  Mosaic  history  is  to  be  found  in  China  according  to  Mons.  Paravey,  in  which 
he  only  repeats  what  was  before  pointed  out  by  Bergeron,  De  Guines,  &c.  The  Chinese 
historians  relate  that  one  of  their  ancient  despots  endeavoured  to  destroy  their  old  records, 
but  that  a  copy  of  their  history,  called  the  Chou-king,  escaped.  That  book  treats  of  the 
terrestrial  paradise,  its  rivers,  waters  of  immortality,  its  admirable  trees,  fall  of  the  angels  and 
of  man,  and  the  appearance  at  that  moment  of  mercy  ;  also  of  the  sabbath,  confusion  of  tongues, 
the  manna  in  the  Wilderness,  the  Trinity ;  and  of  the  Holy  One  in  the  West,  who  was  in- 
comprehensible and  one  with  the  TIEN.  It  states  that  the  world  cannot  know  the  Tien  except 
by  the  Holy  One,  who  only  can  offer  a  sacrifice  acceptable  to  the  CHANG-Ti.3  The  nations  arc 
waiting  for  him  like  plants  for  a  refreshing  shower.  The  Tien  is  the  Holy  One  invisible,  and  the 
Holy  One  is  the  Tien  made  visible  and  teaching  men.  All  this  was  taught  by  Confucius  five 
hundred  and  fifty  years  before  Christ.  Ancient  inscriptions  state  the  Jews  to  have  come  into 
China  about  the  time  of  Confucius.  This  is  probably  the  arrival  of  a  colony  or  doctrine  of  a  new 
incarnation  going  to  them  from  the  Western  Ay  oudia.  The  secret  doctrine  of  the  renewed  incar- 
nations seems,  by  being  misunderstood,  to  have  operated  with  them  precisely  as  it  did  with  their 
Indian  and  Tibetian  neighbours,  for  they  are  of  the  Tibetian  or  Buddhist  faith,  into  which  all  these 
doctrines  dovetail  perfectly.  These  facts  and  many  more  are  detailed  from  different  authors  by 
the  learned  Nimrod,  Vol.  III.  p.  510.  All  these  things  good  people,  like  Nimrod,  suppose  were 
taught  to  the  Tartars  and  Chinese  by  the  lost  tribes  of  Samaria.  Those  tribes  are  most  useful 
people  j  they  account  for  every  difficulty.  In  the  East,  in  the  West,  in  the  North,  in  the  South, 
they  are  always  ready  at  hand.  Here  is  all  the  Jewish  and  the  Christian  niythos  amalgamated 
precisely  as  it  is  in  Mexico,  in  Tibet,  North  India,  and  South  India,  all  carrying  with  it  proofs  of 
its  almost  universal  prevalence  or  dissemination.  But  notwithstanding  that  we  find  remnants  of 
this  mythos  every  where,  the  actual  character  of  which  cannot  be  doubted,  yet  in  the  respective 
countries  where  they  are  found,  the  system  is  obsolete  5  they  are  remnants  of  an  almost  forgotten 
system.  They  every  where  carry  traits  of  the  system  of  regeneration  or  of  the  cycles  recorded  in 
the  old  Druidical  circles  or  Cyclopsean  monuments,  found  along  with  them,  the  origin  of  which  is 
acknowledged  to  be  totally  unknown.  There  cannot  be  any  doubt  that  they  have  all  flowed  from 
the  same  fountain ;  have  the  same  origin ;  and  the  only  question  will  be,  whether  they  flowed 
from  the  kingdom  of  the  West,  which  Herodotus  could  not  find,  and  Alexander  thought  it  not 
worth  his  while  to  notice,  or  from  the  kingdom  of  Ayoudia  of  India,  with  its  capital  probably,  as 
appears  from  its  ruins,  once  the  largest  in  the  world — a  city  larger  than  London,  the  capital  of  an 
empire  more  extensive  than  Europe.  (See  Vol.  I.  p.  438.) 

There  is  scarcely  a  page  of  Lord  Kingsborough's  work  which  docs  not  exhibit  proofs  of  the 

1  Le  Lama.  *  Barret  on  the  Zodiacs,  p.  10. 

3  la  the  Chang-ti,  Ch  is  the  I  aspirated ;  <mg  is  a,  o,  rn  eo ,  Ti  is  Di,  the  whole,  Di  lao. 


BOOK  II.    CHAPTER   IV.    SECTION    15.  37 

anxiety  of  the  Spanish  government  to  suppress  the  information  which  I  have  just  now  detailed, 
and  which  does  not  also  shew  that  it  comes  to  us  through  the  medium  of  the  most  unwilling  of 
witnesses. l  Every  contrivance  which  was  possible  was  resorted  to  in  order  to  prevent  its  arrival 
in  Europe  ;  and  this  accounts  for  the  extraordinary  and  systematic  opposition  to  the  admission  of 
btrangera  into  New  Spain.  All  people  likely  to  be  intelligent,  such  as  physicians,  persons  sus- 
pected of  heresy,  &c,,  were  prohibited  from  going  thither.  The  reason  assigned  by  the  Spanish 
government  was,2  that  they  were  prevented  going  that  they  might  not  create  disputes  and  prevent 
conversions.  The  author  of  the  notes  to  Lord  Kingsborough's  book3  says,  that  he  believes  that 
the  Jews  colonized  America,  and  held  it  for  one  thousand  j^ears,  and  that  they  introduced  (as  it 
must  have  been  along  with  their  own)  the  Christian  rites  into  the  religion  of  the  Mexicans,  who 
had  never  heard  of  Christianity,  to  shew  their  hatred  of  Christianity,  and  to  turn  it  into  ridicule; 
and,  that  it  was  for  this  reason  that  they  established  the  Christian  doctrines  along  with  those  of 
the  Jews,— such  as  the  resurrection,  ascension,  &c.  The  passage  is  so  extraordinary,  that  I  think 
the  writer  must  have  meant  it  for  a  joke. 

The  close  connexion  between  the  Ameiicans  and  the  old  world  was  long  ago  seen,  notwith- 
standing all  the  exertions  of  the  Spaniards  to  keep  mankind  in  the  dark,  and  fruitless  endeavours 
were  made  by  Grotius  and  others  to  find  a  cause  for  it.  An  account  of  them  may  be  seen  in  Has- 
nage.4  It  is  there  observed,  that  one  of  the  districts  has  a  German  name — Estoteland;  that  the 
name  of  a  young  sheep  is  Lam ;  that  one  of  their  Gods  is  called  Theut,  and  one  of  their  kings 
Theucb,  evidently  the  same  name;  that  their  great  Creative  Principle  is  called  Pachacama;  (Pi- 
akm-cama,  that  is,  Pi-Acham,  the  wisdom  of  divine  Love;}  that  they  baptize  their  children  in  the 
form  of  the  cross,  and  have  a  notion  of  the  Trinity ;  that  they  adorn  their  idols  with  the  cross  and 
mitre ;  that  they  have  a  kind  of  Eucharist ;  that  virgins,  consecrated  to  the  God,  make  effigies  of 
paste  and  honey,  which  they  consecrate  with  much  ceremony,  and  afterward  distribute  to  the 
people,  who  believe  they  eat  the  body  of  their  God.  The  people  of  North  America  were  thought 
by  Penn  to  have  an  unaccountable  likeness  to  the  Jews,  and  the  Massagetoe  were  thought  to  be 
found  in  Massachusetts. 

Tibet  is  called  Tangutia.  This  is  evidently  ia  tangut,  the  country  of  Tangut.  The  close  simi- 
larity of  the  Trinitarian  and  other  doctrines  of  the  Tibetians  to  those  of  the  Romish  Christians  we 
have  seen.  It  is  surely  a  very  extraordinary  thing  to  find  the  Peruvian  triune  God  called  Tango- 
Tanga — evidently  the  same  as  the  God  of  Tibet,  both  in  name  and  character.5 

15.  In  Vol.  VI.  p.  793  the  Mexican  cottrts  are  shewn  to  have  had  exactly  the  same  number  of  judges 
as  those  of  the  Jews ;  that  their  sacred  numbers  were  exactly  the  same  5  and  that  both  nations  kept 
fasts  for  exactly  the  same  number  of  days.  Lord  Kingsborough  says,  "  the  common  law  of  every 
"  state  in  Europe  has  been  confessedly  modelled  after  the  Mosaic  law."6  This  is  a  very  impor- 
tant observation,  and  I  think  its  truth  will  not  be  disputed;  but  I  think  there  is  no  other  way  of 
accounting  for  it  than  to  go  to  my  primeval  nation.  The  common  law  in  most  states  is  evidently 
older  than  Christianity.  We  are  told  that  St.  Augustin  brought  Christianity  into  this  island  in 
the  year  596  ;  but  was  there  no  Christianity  in  the  time  of  Constantine  or  before  ?  Lord  Kings- 
borough  says,  (*  the  affinity  between  the  Mexican  and  the  Hebrew  laws  is  greater  than  between 
c*  the  latter  and  those  of  any  nation  with  which  we  are  acquainted."7  They  circumcised  with  a 
stone  knife,  the  use  of  which  was  expressly  ordered.8  It  is  remarkable  that  the  circumcision  of 

1  Antiq.  of  Mex.  Vol.  VI.  pp.  1 11.  et  seq.  *  Ib.  p.  268  *  Ib.  p,  283. 

*  Book  vi,  Ch.  iii.  *  See  Parsons'  Rem.  Jap.  pp.  206, 219,  220 $  also  Georgius,  Alplu  Tib.  p.  9. 

«  Antiq  of  Mex.  Vol.  VI.  pp.  271, 2?2,  »  Ibid,  p,  2?2. 

8  Ibid  p  273.    The  Abyssinian  Christians  practised  circumcision  and  abstained  from  Pork,  ibid.  p.  274, 


38  EASTER   ISLAND.— LAST  AVATAR  EXPECTED, 

the  Jews  should  have  been  performed  with  a  knife  made  of  stone,  which  is  emphatically  noticed  in 
the  Bible.1 

16.  Easter  Island  is  situated  in  N.  L.  27°  5"  W.  L.  109°  46' :  it  may  be  considered  to  be  a  part 
of  America.    The  most  remarkable  curiosity  in  this  island  is  a  number  of  colossal  statues.    On 
the  East  side  of  the  island  were  seen  the  ruins  of  three  platforms  of  stone-work,  on  each  of 
which  had  stood  four  of  these  large  statues  ;  but  they  were  all  fallen  down  from  two  of  them,  and 
one  from  the  third  :  they  were  broken  or  defaced  by  the  fall.     One  was  fifteen  feet  long  and  six 
feet  broad  over  the  shoulders  :  each  statue  had  on  its  head  a  large  cylindric  stone  of  a  red  colour, 
wrought  perfectly  round,    Others  measured  nearly  twenty-seven  feet,  and  upwards  of  eight  feet 
over  the  shoulders :  and  a  still  larger  one  was  seen  standing,  the  shade  of  which  was  sufficient  to 
shelter  all  the  party  of  Captain  Cook,  who  reports  this,  from  the  sun.    The  workmanship  is  rude, 
but  not  bad,  nor  are  the  features  of  the  face  ill  formed :  the  ears  are  long,  according  to  the  dis- 
tortion practised  in  that  island,  and  the  bodies  have  hardly  any  thing  of  a  human  figure  about 
them.    How  these  islanders,  wholly  unacquainted  with  any  mechanical  power,  could  raise  such 
stupendous  figures,  and  afterwards  place  the  large  cylindric  stones  upon  their  heads,  is  truly 
wonderful  i    It  is  observed  that  the  most  probable  conjecture  is,  that  the  stone  is  factitious.    The 
island  is  about  ten  or  twelve  leagues  in  circumference,2  and  must  be  in  the  Gulf  of  California. 
But  see  Cook  and  Forster's  Voyage,  March,  1774.    The  Encyclopedia  Londinensis  says,   the 
names  of  the  two  statues  left  standing  are  Dago  and  Taurico.     Here  we  have  Dagon  and  Taurus* 
Surely  nothing  can  be  more  curious  than  these  statues.    Who  placed  them  here  j  and  when  were 
they  set  up  ? 

17.  Every  one  must  remember  the  accounts  of  the  perfect  horror  with  which  the  unhappy 
Mexicans  viewed  the  first  horses,  which  the  Spaniards  took  over  to  their  country.    This  I  will 
now  account  for.     It  appears  from  Lord  Kingsborough's  book,  &c.,  that  they  had  all  the  mythos 
which  has  been  so  fully  explained,  of  the  old  world, — the  immaculate  conception,  the  crucifixion, 
the  resurrection  after  three  days,  the  expectation  of  the  return  of  their  crucified  Saviour,  &c.,  &c. 
Every  Indian  inquirer  knows  that  the  last  Avatar  was  always  expected  by  the  people  of  Java  to 
come  mounted  on  a  white  horse.    Now,  in  several  of  the  Mexican  hieroglyphic  pictures,  though 
their  owners  knew  nothing  of  the  horse,  an  animal,  which  might  be  either  a  horse  or  an  ass,  is 
painted.  ID  these  same  pictures,  the  other  parts  of  the  mythos,  the  crucifixion,  &c.,  are  described. 
From  this  it  is  evident,  that  although  they  were  not  able  to  convey  the  horse  over  the  sea,  yet 
they  could  convey  every  part  of  the  mythos  \  the  result  of  this  was,  that  when  the  Spaniards 
arrived  in  Hying  machines,  or  machines  propelled  by  the  winds, — on  the  wings  of  the  wind,— 
across  the  boundless  ocean,  or  from  heaven,— their  commander  mounted  on  the  unknown  animal, 
described  in  their  ancient  pictures  to  be  that  on  which  the  promised  God  was  to  come ; 3  and, 
carrying  in  his  hand  thunder  and  lightning,  with  which  he  destroyed  his  enemies  at  miles  distant 
from  him,  he  was  believed  to  be  the  last  Avatar.    Lord  Kingsborough  gives  a  very  interesting 
account  of  the  effect  which  this  superstition  or  belief  had  upon  their  conduct— taking  away  from 
most  of  them,  from  devotion,  all  wish  to  resist  their  God,  mounted  on  his  horse  and  surrounded 
by  thunder  and  lightning-^and  from  others,  through  fear,  all  power :  thus  giving  to  their  cruel 
enemies  an  easy  victory.    I  cannot  conceive  it  possible  to  devise  any  thing  more  conclusive  of 
the  truth  of  my  whole  system  than  this.    All  this  accounts  for  numbers  of  circumstances  relating 

1  See  Exod,  iv  25 ;  Josh  v-  3;  and  Ant.  of  Mex.  Vol.  VI.  p.  187-  *  Encyclopaedia  Brit,  art,  Enster  Island 

*  The  effect  which  the  death  of  the  first  horse  had  on  the  Mexicans  has  been  thought  very  extraordinary  and  unac- 
countable. It  is  now  easily  explained .  by  the  destruction  of  the  immortal,  celestial  animal  they  were  in  part  unde- 
ceived. 


BOOK  I.   CHAPTER  IV.  SECTION  18.  39 

to  the  conduct  of  Montezuma  and  his  people,  which  have  hitherto  been  utterly  unintelligible. 
And  I  think  it  seems  evident,  that  if  the  miscreants  from  Spain  had  really  understood  their  own 
case,  they  would  have  had  nothing  to  do  but  to  have  quietly  taken  possession  of  the  whole  empire 
as  its  last  Avatar  and  newly- arrived  God. 

Well,  indeed,  might  Peter  Martyr,  Las  Casas,  and  Torquemada,  be  puzzled  with  the  horse,  the 
actual  horse  of  the  Revelation,  in  a  country  where  the  people  had  not  the  knowledge  of  the  animal, 
or  indeed  of  any  animal  of  the  old  world.  Instead  of  accepting  the  possession  of  the  empire 
peaceably  offered  to  them,  by  a  most  absurd  and  extraordinary  mistake,  the  Spaniards  determined 
to  terrify  the  people  by  ill  usage,  the  account  of  which  is  given  in  the  Antiquities  of  Mexico.1 

18.  Col.  Tod2  states  the  mountains  above  Tibet,  the  highest  ridge  of  Asia,  to  be  called  Andes — 
these  must  have  been  in  the  countries  of  Tungusians,  It  is  impossible  on  reading  this  not  to 
recollect  the  Andes  and  the  Tanga-Tanga  of  Peru ;  and  it  is  equally  impossible  to  attribute  this 
paranomasia  and  the  other  circumstances  already  described  to  accident.  To  account  for  this  I 
look  into  ancient  histories,  and  I  adopt  the  first  rational  and  philosophical  cause  which  is  recorded, 
and  without  difficulty  I  find  it  in  the  communication  formed  by  the  island  of  Atlantis  of  Plato ; 
for  the  subsequent  submerging  of  such  an  island  or  continent  is  neither  improbable  nor  irrational, 
— - but,  when  the  attendant  circumstances  are  considered,  a  dry  historical  fact,  carrying  probability 
on  the  face  of  it  It  is  no  more  improbable  than  the  effects  we  see  produced  by  volcanoes  every 
day.  It  is  neither  impossible  nor  improbable  that  when  the  Atlantis  sunk,  something  of  the  same 
kind  should  have  happened  in  the  Northern  Pacific  Ocean. 

The  legend  of  the  sinking  of  a  very  large  island  is  now  well  known  in  China  and  Japan,  and  in 
both  places  an  annual  festival  is  kept  to  celebrate  the  escape  of  au  excellent  prince  called  Pdrwm.* 
I  cannot  help  suspecting  an  identity  of  mythos  or  an  identity  of  fact.  I  apprehend,  if  the  whole 
or  a  great  part  of  the  Polynesian  Islands  constituted  the  highest  grounds  of  a  large  continent 
which  sunk,  the  effect  would  be,  when  the  sinking  took  place,  to  raise  up  the  waters  so  as  to 
drown  all  the  inhabitants,  and  after  a  short  time  to  subside,  and  leave  the  points  of  the  mountains 
dry  as  islands.  After  all,  a  great  difficulty  must  be  allowed  to  exist,  in  all  speculations  on  this 
subject,  arising  from  the  fact,  that  there  are  none  of  the  animals  of  one  continent  found  in  the 
other.  See  Vol.  I.  pp,  293,  294,  for  M.  Cuvier's  opinion  on  this  part  of  the  subject. 

The  Mexicans,  in  their  histories,  as  already  stated,  say  they  arrived  in  their  present  country 
from  the  West.  They  always  persist  most  strenuously  that  it  was  from  the  West  they  came  $  and 
they  describe  towns  on  the  coast  where  they  remained,  for  many  years,  in  their  progress  to  their 
present  situation,  the  ruins  of  which,  they  assert,  are  yet  to  be  seen.  They  say  they  came  across 
the  sea  from  another  country.  Now,  was  this  Atlantis  or  not  ?  It  is  very  desirable  that  the 
remains  of  the  towns  should  be  sought  for. 

Lord  Kingsborough  has  gone  to  an  enormous  length  in  proving  that  the  Mexican  rites,  cere- 
monies, &c.,  &c,,  were  almost  precisely  the  same  as  those  of  the  Jews,  and  that  they  must  conse- 
quently have  been  brought  by  the  Jews  to  Mexico.  But  one  most  important  observation  offers 
itself  on  this  :  We  possess  what  we  believe  to  be  the  knowledge  of  all  the  Jewish  rites,  history, 
&c.,  &c.,  in  Syria ;  but  this  is  not  the  way  all  these  things  are  known  by  the  Americans.  All  the 
things  said  to  have  taken  place  in  Western  Syria,  both  with  Jews  and  Christians,  are  said  to  have 
been  acted  in  America,  and  the  case,  in  a  great  measure,  is  the  same  in  India  and  China.  There 
is  the  same  standing  still  of  the  sun,  the  same  populifugia,  the  same  deluge  and  persons  saved  in 
a  ship,  the  same  immaculate  conception,  the  same  crucifixion  and  resurrection  \  but  they  were  all 
in  the  American  country,  not  in  Syria.  Now,  it  is  very  improbable  that  if  the  Jews  of  Western 

1  Vol.  VI.  p.  343.  *  Annals  and  Antiq.  of  Rajast'han,  Vol.  I.  p.  44, 

a  Kffirnpfer's  Japan,  Vol.  II.  Append,  p.  13  3  Fab,  Orig.  Fag,  Idol  Vol.  IL  p.  180. 


40  GENERAL   OBSERVATIONS. 

Judaea  or  of  Moses  had  gone  in  a  body  from  their  old  country,  they  would  ever  wish  or  permit  their 
history  to  be  located  in  the  new  one,  towers  of  Babel  to  be  built,  waters  to  be  passed,  or  places 
to  be  shewn  where  the  sun  stood  still.  Nothing  can  account  for  all  this  except  that,  in  all 
countries,  including  among  them  Western  Judaea,  it  was  the  figurative  description  of  the  renewed 
Avatars. 

It  seems  to  me  that  the  mythos  which  I  have  shewn  to  have  universally  prevailed,  accounts  in 
a  satisfactory  manner,  with  one  exception,  for  all  the  difficulties.  Parts  of  it  we  have  seen  every 
where ;  a  small  part  of  it  in  one  place,  and  a  small  part  in  another,  but  all,  including  the  Jewish, 
the  same  mythos.  The  discovery  of  the  same  system  in  America,  as  that  in  South  India,  in 
North  India,  in  Tibet,  in  Western  Syria,  &c.,  proves  that  at  some  extremely  remote  sera  the  same 
mythos  must  have  prevailed;  and  the  variations  which  we  find,  whilst  at  the  same  time  the  general 
character  is  preserved,  are  what  we  may  naturally  expect  would  arise  as  time  advanced.  What 
we  have  now  are  the  debris  of  the  system. 

19,  We  must  recollect  that  the  neglect  to  teach  the  Mexicans  the  arts  of  writing  and  making 
iron,  cannot  be  attributed  merely  to  a  few  stray  mariners  and  fishermen  blown  across  the  ocean. 
The  knowledge  of  the  Americans,  if  canied  to  them  at  all  in  later  times,  must  have  been  carried 
by  regular  colonies  from  Greece,  who  taught  them  the  rites  and  name  of  Bacchus  ;  of  colonies 
from  Syria,  who  taught  them  all  the  minute  parts  of  the  Judaean  mythos ;  of  colonies  from 
Tartary  and  China,  who  taught  them  the  knowledge  of  the  niythoses  of  those  countries ;  of  colo- 
nies from  Europe,  who  taught  them  modern  but  not  Papist  Christianity. l  Is  there  a  human 
being  so  credulous  as  to  believe  that  all  these  colonies  or  parties  of  migrators,  following  one 
another  time  after  time,  should  have  omitted  to  convey  the  knowledge  of  iron  and  letters  ?  I  am 
sure  no  person  will  be  found  to  believe  this :  then  what  are  we  to  believe,  but  that  one  great  and 
learned  race  held  all  these  doctrines,  as  taught  by  me,  in  a  period  of  the  world  when  the  inter- 
course between  the  old  and  new  worlds  was  easy  compared  with  what  it  is  at  at  this  time  ? 

The  one  exception  alluded  to  above  is  the  difficulty  of  accounting  for  means  by  which  the 
system  reached  America.  To  meet  this,  may  we  not  have  recourse  to  the  formerly-named  island 
of  Atlantis,  of  the  submersion  of  which  we  are  informed  by  Plato,  and  which,  I  suppose,  almost 
connected  the  two  worlds  ?  It  was  probably  so  near  both,  that,  in  the  frail  boats  of  those  days, 
colonies  could  pass,  but  in  which  the  large  animals  could  not  be  conveyed.  Of  course  this  submer- 
sion must  have  taken  place,  and  cut  off  the  communication  between  the  two  worlds  before  the 
knowledge  of  letters  and  the  use  of  iron. 

It  cannot  be  believed  that  if  ever  the  Mexicans  had  been  told  of  the  existence  and  use  of  iron, 
excellent  refiners  and  smelters  of  metals  as  they  were,  that  they  would  not  instantly  have  obtained 
it  from  their  mountains,  where  it  is  found  in  its  native  state.  I  shall  be  asked,  How  they  could 
pass  in  any  great  numbers,  without  the  means  of  conveying  the  Horse,  ttie  Cow,  the  Sheep  ? 
For,  if  the  two  worlds  were  nearly  connected  by  an  intermediate  island  or  islands,  the  passage  of 
the  animals  would  have  taken  place.  I  admit  the  force  of  the  argument  in  its  fullest  extent  5  as  I 
do  the  difficulty  of  accounting  for  the  extraordinary  fact,  that  there  were  none  of  the  animals  of 
the  old  world  in  America.  However,  at  last,  an  intimate  connexion  between  the  two  worlds  must 
be  admitted  to  have  existed,  and  to  have  existed  before  the  knowledge  of  iron  or  letters,  in  the 
countries  the  Mexicans  came  from. 

Some  pet  sons  have  thought  that  the  Americans  were  colonies  who  passed  by  the.  North,  where 
the  continents  join,  or  nearly  join  ;  and,  to  the  question,  why  they  had  not  the  horse  ?—  it  may  be 
replied,  that  if  the  natives  of  Tartary  or  China  emigrated  by  the  North,  in  the  neighbourhood  of 

1  The  seed  bruising  the  head,  not  the  \\oman. 


BOOK   II.    CHAPTER   IV.    SECTION    19.  41 

the  Arctic  circle,  as  it  must  have  been  by  that  route,  there  is  reason  to  believe  that  the  horse  could 
not  have  been  conveyed  through  this  cold  climate,  perhaps  could  not  have  lived  there.  It  is  said  that 
the  North-east  of  Tartary  is  too  cold  for  this  animal;  and  that  there  are  none  there.  If  we  admit 
this,  then  we  may  suppose  that  the  migration  took  place  from  China,  where  the  Hebrew  language 
was  spoken,  and  where  the  Hebrew  and  Christian  system  flourished,  as  it  has  before  been  shewn 
to  have  done  in  a  very  early  period.  l  And  if  the  emigrants  went  from  China,  we  may  thus  account 
for  their  going  without  taking  with  them  the  knowledge  of  syllabic  writing.  If  we  suppose  a  body 
of  Japanese  or  Chinese,  amounting  only  to  a  few  thousands  on  their  arrival  in  Mexico,  after  jour- 
neying for  forty  or  fifty  years,  we  may  readily  suppose  that  they  would  increase  to  two  or  three 
hundred  millions  in  five  or  six  hundred  years,  in  that  fine  soil  and  climate.  But  suppose  we  ac- 
count for  their  ignorance  of  letters,  and  the  want  of  horses,  cows,  &c.,  in  this  manner ;  this  will 
not  account  for  the  ignorance  of  iron,  and  at  the  same  time  for  the  knowledge  of  the  mythoses  of 
all  the  nations  which  I  have  just  now  enumerated :  and,  satisfactorily  to  account  for  this,  I  am  con- 
vinced we  must  ultimately  go  to  my  hypothesis,  which  naturally  and  easily  explains  the  diffi- 
culties. 

Lord  Kingsborough's  work  is  unquestionably  the  most  magnificent  ever  undertaken  by  an  indi- 
vidual. It  is,  indeed,  an  honour  to  his  order  and  to  his  country.  The  bringing  together  into  one 
view,  by  means  of  Lithographic  copies,  the  different  manuscripts,  from  different  and  distant  coun- 
tries, will  prove,  indeed  has  already  proved,  of  the  greatest  importance  to  science,  and  must  greatly 
aid  the  philosopher  in  his  inquiries. 


1  Sect.  14,  p.  36. 
VOL.  TI.  G 


BOOK  II. 


CHAPTER  I. 

CHRISTIAN  RELIGION  NOT  NEW.—THE  CARMELITES  PYTHAGOREANS. — PONTIFEX  MAXIMUS. — SEVEN  SA- 
CRAMENTS. EUCHARIST. — BAPTISM. — CHRISTENING.— CONFIRMATION. — BAPTISM  OF  BELLS.— ORDINA- 
TION.— MARRIAGE.— EXTREME  UNCTION. — PURGATORY. — AURICULAR  CONFESSION. 

1.  I  SHALL  now  proceed  to  complete  the  proof  of  the  truth  of  the  doctrine  of  Ammonius  Saccas, 
by  shewing  that  every  part  of  the  VULGAR  Christian  religion  is  the  same  as  that  of  the  vulgar 
religion  of  the  Gentiles  $  that  there  is  nothing  new  in  the  Roman  Catholic  religion  ;  that,  in  short, 
it  is  Reformed  or  Protestant  Gentilism. 

The  reader  has  now  seen  that  several  of  the  MOST  important  doctrinal  parts  of  corrupt  modern 
Christianity  are  nothing  more  than  scraps  of  the  Heathen  mythologies  of  various  kinds  taught  by 
different  nations,  long  previous  to  the  Christian  aera.  He  has  seen  the  immaculate  conception, 
the  incarnation,  the  trinity,  with  its  various  hypostases,  and  the  crucifixion  and  resurrection,  on 
all  of  which  I  have  yet  much,  which  is  very  important,  to  produce.  But,j£rs#,  I  think  it  expedient 
to  shew  where  a  great  number  of  the  forms  and  ceremonies  of  minor  importance  came  from.  It 
is  more  than  probable  that  every  part  has  been  copied  from  some  former  religion  ;  that  no  part  of 
what  has  been  really  the  system  of  the  Christian  priests  was  invented  originally  for  their  use. 
To  tradition  it  is  indebted  for  every  doctrine  and  rite  wbich  it  possesses,  though  to  fraudulent  and 
disbonest  practices  it  is  chiefly  indebted  for  their  establishment.  This  will  be  said  to  be  a  severe 
and  unjust  sentence  against  the  priests;  but  I  am  supported  in  my  charge  against  them  of 
systematic  falsity  and  fraud,  by  some  of  our  first  divines — Burnet,  Mosheim,  &c.  In  the  very 
early  ages  they  not  only  practised  it,  but  they  reduced  it  to  system  ;  (I  allude  to  Origen's  (Eco- 
nomia  $)  they  avowed  it  5  and  they  justified  it,  by  declaring  it  to  be  meritorious  if  in  a  good 
cause.  I  repeat,  it  was  justified  by  the  highest  divines  in  the  church— openly  practised— I  believe 
was  never  disavowed  by  any  Pope,  Council,  or  authorized  body ;  and,  as  I  have  proved  in  this 
work,  is  continued  by  Archbishops  to  this  day,  who  just  practise  as  much  fraud,  as  the  improved 
state  of  the  human  mind  will  tolerate. 

I  must  say  of  Christian  priests  and  their  histories  what  Nimrod  *  has  said  on  another  class  of 
persons :  "  It  is  difficult  to  estimate  facts  delivered  under  circumstances  which  deprive  the  testi- 
"  mony  of  all  moral  value  ;  where  falsehood  is  not  an  accident  but  a  property  of  the  speaker's 
"  character,  and  is  not  the  error  of  a  moment  or  the  crime  of  an  individual,  but  au  organic 
"  bystem."  The  system  of  fraud  is  yet  continued  in  the  Protestant  Church  of  England  :  for  one 
instance  of  which,  I  produce  what  is  called  the  Apostles'  Creed,  which  purports  to  be  the  compo- 
sition of  the  Apostles,  (as  the  Nicene  Creed  purports  to  be  the  composition  of  the  Council  of  Nice, 
and  the  Athanasian  Creed,  the  composition  of  St.  Athanasius,)  when  it  is  well  known  to  every 

»  Vol.  II.  p,  494. 


BOOK  II.   CHAPTER  I.   SECTION  1.  43 

Bishop  on  the  Bench,  that  however  true  it  may  be,  it  was  not  composed  or  written  till  long  after 
the  death  of  all  the  Apostles  :  by  whom,  or  when,  or  where,  it  was  written  no  one  knows ;  but  the 
people  are  deluded  into  a  belief,  that  it  is  not  the  work  of  a  council  or  individual,  like  those  of 
Nice  or  St.  Athana&ius,  but  of  the  collective  body  of  the  elect  companions  of  Jesus  Christ. 

Now  if  we  reflect  upon  the  contents  of  the  last  book,  and  consider  that  all  the  esoteric  doctrines 
of  the  Orientals  and  of  the  tribe  of  loudi  or  Jews,  and  of  Plato  and  the  Heathens  generally,  were 
at  the  bottom  the  same  \  we  shall  not  be  surprised  at  finding  the  Lama  of  Rome  adopting  such  of 
the  forms  and  ceremonies  of  his  Heathen  predecessors  as  he  thought  consistent  with  its  restora- 
tion to  \^hat  was,  in  his  opinion,  its  primeval  purity — what  he  considered  its  corruptions  being 
left  out. 

The  Rev.  Robert  Taylor,  in  his  Diegesis,  has  undertaken  to  shew  that  what  Protestants  have 
maintained  to  be  the  corruptions  of  Christianity  were  the  origination  of  it :  and  that  the  early 
Christians  were  nothing  but  Egyptian  Essenes  or  Monks,  and  that  the  Gospel  histories  were 
extracts  or  compilations  from  the  secret  writings  of  these  persons.  To  support  this  assertion,  he 
has  given  a  translation  of  the  sixteenth  chapter  of  the  second  book  of  Eusebius's  Ecclesiastical 
History,  in  which  the  early  Christians  are  most  clearly  proved  to  have  been  the  Monks  called 
Essenes.  That  the  Gospel  histories  are  not  originals,  has  been  admitted  by  all  divines  I  believe, 
who  have,  or  who  wish  to  have,  any  character  for  learning.  Reasoning  after  the  manner  of  the 
German  divines — Semler,  Lessing,  Niemeyer,  Halfeld,  Eichhorn,  Michaelis,  &c.,— the  learned 
Bishop  Marsh  has  put  this  out  of  all  doubt.  In  his  Notes  on  Michaelis,  he  has  discussed  it  at 
great  length.  Whether  the  Gospel  histories  were  copied  from  the  Essenean  Scriptures  may  yet 
admit  of  doubt,  but  certainly  Mr.  Taylor  has  shewn  that  all  the  ecclesiastical  polity  of  the  Chris- 
tian is  a  close  copy  from  that  of  the  Esseneans,  or  I  should  say,  Carmelites,  according  to  the 
account  in  Eusebius,  when  honestly  translated.  Their  parishes,  churches,  bishops,  priests, 
deacons,  festivals,  are  all  identically  the  same.  They  had  Apostolic  founders;  the  manners  which 
distinguished  the  immediate  apostles  of  Christ ;  Scriptures  divinely  inspired  3  the  same  allego- 
rical mode  of  interpreting  them,  which  has  since  obtained  among  Christians,  and  the  same  order 
of  performing  public  worship.  They  had  missionary  stations  or  colonies  of  their  community 
established  in  Rome,  Corinth,  Galatia,  Ephesus,  Philippi,  Colosse,  and  Thessalonica,  precisely 
such,  and  in  the  same  circumstances,  as  were  those  to  whom  St.  Paul  addressed  his  letters  in 
those  places.  Long  before  Mr.  Taylor  wrote,  I  had  written  my  opinion  that  the  Essenes  were  not 
Christians,  but  that  the  Christians  of  the  Pope  were  Essenes. 1  All  the  fine  moral  doctrines 
which  are  attributed  to  the  Samaritan  Nazarite,  and  I  doubt  not  justly  attributed  to  him,  are  to 
be  found  among  the  doctrines  of  these  ascetics  5  but  they  are  found  unalloyed  with  the  pernicious, 
demoralising  nonsense,2  which  St.  Paul  and  some  of  the  fathers  of  the  Romish  Church  obtruded 
into  their  religion,  and  into  what  they  were  pleased  to  call,  though  to  miscal  his  religion  :  and  a 
great  part,  and  the  worst  part  of  which,  has  been  retained  by  Protestants.  If  the  opinion  be  well 
founded,  that  their  Scriptures  were  the  originals  of  the  Gospel  histories,  then  it  will  follow 
almost  certainly3  that  they  must  have  been  the  same  as  the  Samaneans  or  Gymnosophists  of 
Porphyry  and  Clemens  Alexandrinus,  and  their  books,  which  they  were  bound  by  such  solemn 
oaths  to  keep  secret,  must  have  been  the  Vedas  of  India ;  or  some  Indian  books  containing  the 
mythoses  of  Moses  and  Jesus  Christ :  and  this  opinion,  the  striking  similarity  between  the 


*  See  Vol.  I.  pp.81— 84. 

*  May  not  this  harsh  opinion  have  originated  in  a  too  vivid  recollection  of  the  doctrines  deduced  from  the  writings  of 
St.  Paul,  by  both  ancient  and  modern  polemics  ?    Editor. 

62 


44  THE   CARMELITES   PYTHAGOREANS. 

histories  of  Buddha,  Cristna,  and  Jesus,  seems  strongly  to  support.  The  Gymnosophists,  it  may 
be  remembered,  we  have  found  in  great  power  in  the  isle  of  Meroe,  in  Upper  Egypt,  giving  laws 
to  the  kings, l  This  is  the  most  reasonable  scheme  which  I  have  been  able  to  devise  to  account 
for  the  identity  of  the  history  of  Jesus  and  Cristna :  and  this  seems  to  be  confirmed  by  Mr.  Taylor. 
Benj.  Constant  says,a  "En  g^ndral,  on  n'a  pas,  a  ce  qu'il  nous  parait,  assez  consid6re  la 
ressemblance  du  clerg£  Chretien  avec  les  institutions  hierarchiques  des  peuples  du  Nord.  Cette 
resserablance  est  si  frappante,  m&me  dans  les  details,  que  les  ordres  religieux  en  ont  t\r€  la 
consequence  qu'ils  descendaient  des  Druides.  Un  historian  de  la  communautg  des  Cannes 
appelle  les  Druides  sanctos  druides>  Eliae  filios,  fratres  nostros  et  prasdecessores  (Hist.  Carmel, 
Ordin,  I.  1,  4).  Si  vivendi  genus  et  observantias  regulares  serio  discusseris,  dit  un  autre  ecrivain, 
reperies  veros  fuisse  (Druidas)  Carmelitas." 

In  the  course  of  my  studies  I  have  turned  my  attention,  in  a  very  particular  manner,  to  the 
Ebsenes,  and  it  was  my  intention  to  have  had  a  much  longer  chapter  than  I  have  given  relating  to 
them  in  this  work,  but  the  learned  and  ingenious  Deist,  the  Rev.  Robert  Taylor,  has  superseded 
me.     It  is  of  no  use  merely  to  rewrite  the  substance  of  what  he  has  written  respecting  them  in  his 
Diegesis,  and  written  better  than  I  could  do  it.    The  Romish  Church,  I  believe,  maintains  that  the 
Essenes  and  the  Carmelites  were  the  same  order  of  men.     Of  the  truth  of  this  I  have  no  doubt. 
Pythagoras  is  allowed  to  have  been  an  Essenean,  and  he  dwelt  or  v/as  initiated  into  the  order  on 
Carmel.     Pope  Gregory  the  Great  invited  the  Carmelites  from  Syria  and  Egypt  to  Home,  and 
founded  two  most  splendid  and  beautiful  monasteries  of  the  barefoot  and  the  calceated  orders  •  and 
at  that  time  he  abolished  their  old  rule,  and  gave  them  a  new  one.     With  the  assistance  of  a  most 
respectable  friend,  an  Augustinian.  monk  of  the  name  of  Rice,  at  both  the  times  when  I  visited 
Rome,  I  applied  to  the  librarians  at  the  monasteries,  and  endeavoured  to  obtain  a  bio-ht  of  their 
old  rule,  by  which  they  lived  before  the  time  of  Gregory,  which  they  acknowledged  that  they 
possessed,  but  of  which,  after  having  first  promised  it,  they  would  not  permit  me  to  have  the 
inspection.     Within  the  cupola  of  St.  Peter's  is  a  colossal  statue  of  the  prophet  Elias,  under 
which  is  the  inscription,  Uni versus  Carmelitarum  Ordo  Fundatori  suo  S.  Ehse  Prophetse  erexit 
A.  MDCCXXVII.    I  believe  if  he  were  not  the  founder  he  regulated  the  order.     But  its  first 
regulation,  I  think,  may  be  found  in  the  sixth  chapter  of  Numbers. 3    A  slight  attention  will  satisfy 
any  reader  that  Moses  was  then  regulating  an  order  brought  from  Egypt,  not  instituting  a  new 
one.    They  were  called  Nazarites.    Jesus  Christ  was  called  a  Nazante,  not  a  Nazarene.     It  is 
odd  enough  that  our  learned  Grecians  should  not  see,  that  Nafyopaiog  does  not  mean  Nazarene 
but  Nazarite :  had  it  meant  Nazarene  it  would  have  been  Na£apijvo$.     He  was  a  Nazarite  of  the 
city  of  Nazareth  or  of  the  city  of  the  Nazarites. 4     At  that' place  was  the  monastery  of  Nazarites 
or  Carmelites,  where  Pythagoras  and  Elias  both  dwelt,  under  Carmel  the  vineyard  or  Garden 
of  God. 

2.  But  the  Romish  Christ  was  something  more  than  this.  He  was  a  renewed  incarnation  of 
Divine  Wisdom.  He  was  the  son  of  Maia  or  Maria.  He  was  the  Rose  of  Sharon  and  the  Lily 
of  the_  Valley,  which  bloweth  in  the  month  of  his  mother  Maia.  Thus,  when  the  angel  Gabriel 
gives  the  salutation  to  the  Virgin,  (see  hundreds  of  very  old  pictures  in  Italy,)  he  always  presents 
her  with  the  Lotus  or  Lily.  Mr.  Parkhurst  says  of  the  lily,5  «  Its  six-leaved  flower  contains 
"  within  it  seven  apices  or  chives,  i.  e.  six  single-headed  ones  and  one  triple-headed  one,  in  the 
«  midst— emblems  of  the  five  primary  planets  and  of  the  moon,  and  the  triple- headed  chive  or 

1  Vol.  I.  p.  356.  *  Thfcse  Th£olog  soutenue  ^  Beziers,  en  1682 ;  Const.  Vol.  II.  p.  1 12. 

3  Verses  I3~21>  4  See  Vol.  I,  pp.  540,  65S,  657,  '  In  voce  **  «,  V. 


BOOK    II.   CHAPTER   I.   SECTION   2.  45 

"  style  in  the  midst,  of  the  sun  in  the  centre  of  this  system."  Here,  I  think,  in  this  Lily  we  have 
a  very  pretty  emblem  of  the  trinitarian  sun,  the  Creator,  Preserver,  and  Destroyer,  in  the  centre 
of  his  system.  And  where  did  this  Lily  grow  ?  It  was  in  Canuel,  the  Garden  or  Vineyard  of  God, 
that  this  Nazir  was  found  at  Nazareth.  But  Nazir  or  Natzir  means  a  flower,  and  that  flower  the 
Lotus  or  Lily ;  and  it  grew  in  the  Valley  of  the  Garden  of  God.  My  reader  may  think  this  very 
mystical,  but  let  him  turn  to  the  Bible  and  read  the  account  of  the  Lilies  and  Pomegranates  in  the 
temple  of  Solomon,  on  the  high-priest's  dress,  and  in  the  Canticles  and  works  of  Solomon,  where 
may  be  found  the  loves  of  Christ  and  his  church,  as  our  Bibles,  in  the  heads  of  their  chapters,  call 
them.  I  request  him  also  to  refer  to  what  I  have  said  in  Vol,  I.  pp.  339,  340,  respecting  the 
Lotus  or  Lily. 

The  Carmelites  are  in  a  vert/  peculiar  manner  attached  to  the  worship  of  the  Virgin  Maria, 
more  particularly  than  any  of  the  other  monastic  orders.  In  Egypt  they  dwelt,  as  Eusebius  says, 
on  the  borders  of  the  lake  of  Maria,  and  in  Upper  Egypt  the  Gymnosophists,  that  is,  the  Indian 
philosophers,  were  found  in  the  island  of  Meroe.  This,  in  the  old  language  without  points,  would 
be  the  same  as  Maria.  It  was  near  this  place  that  Dr.  Wilson  found  the  temple  with  the  history 
of  the  flight  of  Joseph  and  Mary  in  it,  depicted  with  the  greatest  truth  and  precision,  noticed  before 
in  Vol,  I.  p.  272.  Now  this  being  considered,  I  think  it  raises  a  presumption  that  there  was  some 
foundation  for  the  story  of  Jesus,  or  some  other  person  for  whom  he  has  been  substituted,  fleeing 
from  a  tyrant  who  wished  to  kill  him,  and  who  may  have  been  dedicated,  as  Samuel  was  by  his 
parents,  and  who  may,  therefore,  have  become  an  object  of  jealousy  to  the  tyrant,  and  of  atten- 
tion to  Eastern  astrologers,  who  might  know  that  the  period  was  ending,  as  Virgil  "knew  it  at 
Rome,  and  that  a  new  protecting  Genius  would  come  to  preside  over  the  new  age ;  and  in  con- 
sequence these  astrologers,  kings,  might  come  to  offer  him  their  gifts — kings  of  the  Mithiaic  order 
of  the  Magi,  (vide  Tertullian,)  like  our  kings  at  arms  of  the  order  of  heralds,  not  kings  of  nations. 
In  the  book  of  the  office  of  the  Carmelites,  which  I  bought  at  Clarendon  Street  monastery  and 
chapel  in  Dublin,  Mary  is  called  Maris  Stella,  Mother  of  our  Maker,  and  the  glorious  Virgin  of 
Mount  CarmeL  She  has  forty-three  names,  the  exact  number  which  I  counted  under  her  statue 
at  Loretto,  The  Gospel  of  the  Egyptians  in  the  office  is  expressly  acknowledged  in  the  following 
words,  the  heading  of  a  prayer :  The  falling  down  of  the  Egyptian  idols  at  the  approach  of  the  Son 
of  God.  And  the  Sibyls  are  quoted.  Dr.  Walsh,  in  his  lately  published  Travels,  says,  that  the 
Greeks  call  her  Dei-para  and  Panayia.  This  last  word  is  worthy  of  observation  j  it  is  not 
unlike  the  Pandsea,  the  daughter  of  Cristna, 

Thus  far  I  had  written  when  the  fact  of  the  island  of  Meroe  having  its  name  from  mount  Meru, 
and  also  from  the  name  of  the  Virgin,  occurred  to  me  as  something  singular,  and  I  was  for  the  first 
time  induced  to  apply  to  my  Hebrew  Bible  for  the  mode  of  spelling  Mount  Moriah ;  and  there, 
behold !  1  find  it  is  Maria — nno  Mrie.  When  formerly  I  discussed  the  meaning  of  the  Meru  of 
India,  (Vol.  I.  pp.  355,  356,)  I  observed,  that  its  meaning  was  not  known  ;  but  now  I  think  we 
have  found  it,  in  the  name  which  we  found  in  Siam — Maria — and  it  is  the  Mount  of  Maria,  or  of 
Maia— called  also,  in  Western  Syria  as  in  Pegu,  Zian,  and,  as  Josephus  says,  converted1  into 
Jerusalem,  which,  he  also  says,  was  built  by  Melchizedek,  and  that  it  was  before  called  Salem. 
All  this  probably  happened  after  Abraham  sanctified  it  by  the  Yajna  sacrifice  of  the  Lamb. 

Mr.  Taylor  goes  so  far  as  to  suppose  that  our  Gospel  histories  are  the  very  Scriptures  of  the 
Therapeutse  or  Essenes  much  corrupted  :  but  I  think  in  this  he  must  be  mistaken,  and  that  they 
are  what  the  learned  Christians  of  the  Manichseari  sect  said  of  them,  and  what  they  have  every 


Lib  vi.  Cap,  x, 


THE    CARMELITES   PYTHAGOREANS. 


appearance  of  being,  viz,,  a  collection  of  traditions  or  histories,  made  by  such  men  as  Papias, 
Hegisippus,  &c.,  in  their  travels,  taken  from  the  Essenean  school,  which  they  found  among  the 
devotees  at  the  Essenean  settlements  above  named,  and  to  which  St.  Paul  addressed  his  letters. 
They  were  probably  part  of  their  Scriptures.  Strangers  would  probably  not  succeed  in  obtaining 
the  whole,  but  only  detached  parts,  which  had  become  known  out  of  the  monasteria  —  out  of  the 
crypts.  And  it  seems  almost  certain  from  their  titles  —  Gospel  according  to  Matthew,  &c.,  and 
other  circumstances,  that  they  were  never  originally  intended  to  be  the  actual  writings  of  the 
Apostles,  but  only  on  account  of  what  it  was  believed  that  they  had  taught  respecting  Jesus. 
Thus  they  are  rescued  from  the  charge,  otherwise  plausibly  brought  against  them,  of  being  forge- 
ries. They  are,  in  fact,  what  their  titles  call  them,  accounts  of  the  doctrines  which  Matthew  or 
Luke  was  supposed  to  have  taught  respecting  Jesus  3  but  anonymously  of  course.  But  of  this  I 
shall  have  much  to  say  hereafter.  This  scheme  seems  to  me  to  dovetail  into  all  the  other  his- 
torical accounts.  We  know  Pythagoras  was  one  of  the  Essenes  or  Therapeutae,  that  he  got  his 
learning  and  morality,  identically  that  of  Jesus,  either  in  Egypt  or  on  Mount  Carmel,  where  he 
long  resided,1  or  in  Babylon,  or  still  more  to  the  East.  Indeed,  it  seems  to  supply  the  only  con- 
necting link  wanting,  between  the  East  and  the  West. 

Certainly  the  fact  noticed  by  Mr.  R.  Taylor,  that  Philo  described  the  Essenes  before  Christ  was 
born,  and  that  Eusebius  has  shewn  that  those  very  Essenes,  so  described,  were  Christians, 
at  once  proves  that  the  Christians  of  his  sect  were  not  the  followers  of  the  man  who  lived  and 
preached  in  the  time  of  Tiberius.  I  do  not  see  how  the  evidence  of  Eusebius  is  to  be  disputed  : 
besides,  his  evidence  is  confirmed  by  the  work  of  Philo,  which  we  have  and  can  refer  to,  in  its 
general  character  and  account  of  the  Essenes,  and  which  completely  bears  out  Eusebius.2  Be- 
tween the  accounts  of  Philo  and  Josephus,  3  I  think  there  will  not  be  found  a  greater  variation, 
than  under  the  circumstances  may  be  expected.  The  order  may  have  considerably  changed 
between  the  time  of  Philo  and  Eusebius,  and  as  it  was  his  object  to  shew  that  they  were  Christians, 
we  may  safely  give  a  man,  who  had  no  regard  for  truth  on  other  occasions,  credit  for  a  little 
freedom  of  expression,  to  say  the  least,  on  this. 

The  early  Protestants,  having  taken  a  dislike  to  monastic  institutions,  have  exerted  all  their 
ingenuity  to  persuade  their  followers,  that  the  monastic  order  did  not  arise  until  about  the  year 
£00,  when  they  pretend  it  was  instituted  by  one  Antonius.  Their  object  in  fixing  on  so  late  a 
date  is,  by  this  means,  to  strengthen  their  argument  that,  from  the  lateness  of  its  origin,  it  cannot 
be  an  uncorrupted  Christian  institution,  but  that  it  was  one  of  the  numerous  corruptions  of  the 
scarlet  whore  of  Babylon,  as  they  courteously  call  the  Romish  Church,4  The  falsity  of  this  is  at 
once  proved  by  the  fact,  that  Origen,  who  was  born  about  the  year  180,  emasculated  himself, 
which  shews  in  what  estimation  celibacy  was  held  in  his  time.  In  order  to  be  a  monk,  it  was 
not  necessary,  in  his  day,  to  attach  himself  to  any  order  of  monks,  because  there  was  then  only 
one  order.  But  the  account  given  of  him  by  the  learned  Gale  is  quite  enough  to  shew  what  he 
was. 


1  Taylor's  Translation  of  Jamblicus,  Chap  iii. 

8  These  Essenean  Chi  litmus  were  probably  X^$-'«w. 

3  In  the  woiks  of  Philo  not  a  \vord  is  said  about  Jesus  Chribt,  nor  about  his  works,    (Bryant  on  the  Logos,  p  17.; 
But  he  ireats  at  large  on  the  Logos.    Philo  appears  often  to  have  visited  Jerusalem.    It  has  been  piovcd,  against 
Mangey  and  others,  that  he  lived  at  the  time  of  Christ     When  Philo  speaks  of  being  old,  though  he  refeis  to  himself 
at  the  time  of  writing,  he  is  describing  the  embassy  to  Caligula  many  years  before. 

4  For  they  never  hesitate  to  employ  the  weapons  of  abuse  and  sarcastic  ridicule  against  their  opponents,  which  if  any 
person  retorts  upon  them  he  is  instantly  sent  to  Newgate  or  some  other  prison  for  three  or  four  years. 


BOOK  II,    CHAPTER  I.   SECTION  2,  47 

"  He  gave  the  first  lines  to  all  mystic  theology,  by  turning  all  scriptures,  even  the  most  plain, 
"  into  allegories,  according  to  the  Platonic  mode. — He  was  the  first  founder  of  monastic  life, 
"  abstinences,  and  austerities.  He  emasculated  himself,  that  is,  extinguished  virility,  thereby  to 
"  preserve  chastity.  He  understood  those  precepts  of  our  Lord,  against  having  two  coats,  shoes, 
"  and  making  provision  for  the  morrow,  in  a  literal  sense,  as  belonging  to  all  Christians  :  and 
"  thence  affected  voluntary  poverty^  as  the  monks  of  Egypt,  his  successors.  He  abstained  from 
fc  necessary  food,  as  the  Pythagoreans  and  Popish  monks  :  whereby  he  endangered  his  health. 
"  He  affected  superstitious  sanctity  and  severities,  abbtaining  from  necessary  sleep,  lying  on  the 
"  ground,  &c.,  as  monks."  In  addition  to  the  above  list  of  errors,  Mr.  Gale,  as  descriptive  of 
another  error,  adds  the  following  sentence,  a  lamentable  proof  of  the  pernicious  effects  of  what  is 
called  religion,  even  upon  the  greatest  learning  and  talent:  "  He  held  human  merits,  and  justifica- 
"  tion  by  works,  placing  man's  satisfactions,  tears,  contrition,  and  other  good  works,  as  the  causes 
"  of  remission  of  sins." 1  It  is  quite  shocking  to  think  into  what  pernicious  absurdities  the 
corrupt  or  doubtful  passages  in  those  books  have  drawn  even  both  good  and  learned  men,  as  the 
examples  of  both  Origen  and  Gale  prove. 

Bochart  against  Feron,*  says,  "That  the  law  or  canon  of  celibacy  is  the  doctrine  of  devils, 
"  1  Tim.  iv.  1,  3,  which  was  well  nigh  established  throughout  Paganism,  when  Christ  came  into 
"  the  world.  There  were  some  priests  who  castrated  or  gelded  themselves,  as  those  of  Cybele,  or 
"  of  Phrygia,  who  were  called  Galli  and  Archigalli :  and  the  Megabyzes  or  Megalobyzes,  priests  of 
"  Diana  at  Ephesus,  and  the  Therophantes  at  Athens.  Li  brief,  the  celibacy  of  priests  was  in  such 
"  esteem  among  the  Pagans,  that  jSSneas,  in  ffirgil,  (2Ein.  Lib.  vi.5)  passing  through  the  Elysian 
"fields,  which  they  made  to  be  fwradise,  saw  no  other  priests  there,  but  such  as  had  passed  their  life 
"  in  celibacy.  There  has  been  also  a  number  of  philosophers  who  have  contributed  to  this  error. 
"  This  was  one  of  the  superstitions  which  Pythagoras  brought  out  of  Egypt,  whence  returning 
£  unto  Greece,  he  forbade  marriage  to  those  of  his  sect,  and  constituted  a  cloister  of  nuns,  over 
"  which  he  placed  his  daughter.  Plato  held  the  same  opinion,  as  also  Heraclitus,  and  Demo- 
"  critus,  and  Zeno,  the  prince  of  the  Stoics,  who  never  approached  to  a  woman.  By  which/' 
says  Gale,  cf  It  is  apparent  that  Antichrist's  prohibition  of  marriage  and  monastic  constitutions 
"  or  canons  are  but  cwroxp;<n£,  an  imitation  of  the  Pagan  celibacy  and  monastic  rules :  that  the 
"  Popish  nuns  are  but  imitations  or  apes  of  the  Pythagorean  nuns."3 

The  Pythagoreans  were  divided  in  their  colleges  into  novices  and  perfect.  They  affected  a 
superstitious  silence ;  they  enjoyed  all  things  in  common ;  they  called  their  college  KGJVQ&OV, 
a  community,  as  the  monks  and  nuns  call  theirs  Ccenobium,  They  had  their  fasts  the  same  as 
the  Egyptian  priests,  and  the  Carthusians  and  Praemonstrarits.  They  had  the  same  white  gar- 
ments. They  had  the  same  severities  or  discipline,  mortifications,  and  purifications.  They 
were  divided  into  contemplative  and  active,  the  same  as  the  Egyptian  priests  and  the  monks.4 

The  great  and  striking  similarity  between  the  doctrines  of  the  Essenes,  of  Jesus,  and  of  Pytha- 
goras, amounts  almost  to  proof  of  the  identity  of  the  systems. 

Pythagoras  maintained  the  existence  of  one  Supreme  God,  the  immortality  of  the  soul,  and  a 
state  of  future  rewards  and  punishments.  These  sentiments  were  common  to  him  and  almost  all 
the  ancient  philosophers.  He  probably  believed  in  the  existence  of  a  great  number  of  created 


»  Gale's  Court  of  Gent.  Vol.  III.  Book  ii.  Chap.  i.  pp.  134, 135. 

*  Part  iiu  Chap.  xxv.  S,  4,  Art.  L 

8  Gale's  Court  of  Gent.  Vol.  III.  Book  ii.  Chap.  ii.  Sect.  9,  p.  21 2.  *  See  ibid.  Sect,  J,  pp.  150, 15L 


*0  THE   CARMELITES   PYTHAGOREANS. 

beings,  superior  to  man  in  their  natures  and  attributes,  but  in  every  way  inferior  to  God  their 
Creator,  Under  different  names  they  answer  exactly  to  the  angels  of  the  Brahmins,  the  Magi, 
the  Jews,  the  Essenes,  and  the  Christians.  The  morality  which  he  taught  was  in  a  very  high 
degree  refined  and  good.  In  it  is  to  be  found,  I  believe,  every  doctrine  for  which  the  Christian 
religion  has  been  so  much  celebrated  by  its  admirers.  The  truth  of  this  assertion  may  be  seen  in 
almost  every  page  of  Jamblicus's  Life  of  Pythagoras.  The  examples  are  far  too  numerous  to 
recite  here. 

Pythagoras  taught,  and  his  followers  maintained,  the  absolute  equality  of  property,  all  their 

worldly  possessions  being  brought  into  a  common  store.    They  separated  themselves  from  the 

rest  of  mankind,  and  lived  in  buildings  called  monasteria  or  monasteries,  and  were  themselves  called 

KOWO&OJ  or  Coenobites,   By  this  name  of  Coenobites  they  are  said  to  have  been  known  at  Crotona 

in  Italy,  which  might  induce  a  suspicion  that  monasteries  were  founded  in  Italy  much  earlier  than 

has  been  generally  supposed. l     Before  proselytes  were  admitted  into  the  society  they  were 

obliged  to  keep  a  long  silence,  and  to  serve  a  tedious  noviciate ;  and  they  took  the  three  celebrated 

vows,  tria  vota  substantiality  taken  by  all  monks,  of  chastity,  poverty,  and  obedience.     His 

followers  ate  no  flesh  meat,  nor  drank  wine,  and  though  he  sacrificed  to  Apollo  or  the  Sun  at 

Delos,  it  was  at  the  altar  where  no  blood  was  bhed,  and  with  thanksgivings  only.     He  held  the 

doctrine  of  the  Metempsychosis,  the  same,  or  nearly  the  same,  as  it  was  held  by  the  Brahmins, 

the  Persians,  many  of  the  Greeks,  the  Manichees,  and  many  of  the  early  orthodox  Christian 

fathers. 

His  followers  were  divided  into  two  classes,  one  called  Pythagoreans,  the  other  Pythagorists, 
The  former  only  had  their  possessions  in  common,  and  are  what  answer  to  those  amongst  the 
Christians  called  elect  or  perfect— who  were,  in  short,  the  monks  and  nuns.  They  rose  before 
daylight,  and  though  strictly  worshipers  of  one  God,  they  always  paid  a  certain  adoration  to 
the  sun  at  his  rising.  Pythagoras,  as  well  as  his  disciple  Plato,  considered  the  soul  to  be  confined 
in  the  body  as  a  certain  kind  of  punishment,  and  that  old  age  was  not  to  be  considered  with 
reference  to  an  egress  from  the  present  life,  but  to  the  beginning  of  a  blessed  life  in  future.2 

Of  all  the  Greeks,  I  apprehend  Pythagoras  was  the  most  learned.    It  cannot  be  supposed  that 
he  would  spend  so  many  years  in  Egypt,  Phoenicia,  and  Babylon,  in  study,  without  knowing  the 
languages  of  these  nations.     He  is  said  to  have  been  the  person  who  discovered  the  demon- 
stration of  the  forty-seventh  proposition  of  the  first  book  of  Euclid,  which,  if  true,  was  of  itself 
sufficient  to  immortalize  him,     But  I  am  rather  inclined  to  think  that  he  discovered  it  not  by 
meditation,  but  by  travel  amongst  the  nations  of  the  East,  who  understood  and  who  taught  him 
the  true  theory  of  the  motions  of  the  earth  and  planetary  bodies,  and  who,  I  believe,  understood 
the  qualities  of  the  loadbtone,  *  the  art  of  making  gun-powder,  telescopes,  Sec.,  &c.,  and  who 
were  far  more  learned  than  the  Greeks  were  at  any  time*    I  believe  the  Greeks  were  as  inferior 
to  the  oriental  nations  in  real  learning,  as  they  were  superior  to  them  in  poetry  and  the  fine  arts. 
I  beg  the  reader  to  look  back  to  what  has  been  said  (Vol.  L  pp.  150,  &c.)  respecting  the  cir- 
cumstances related  of  Pythagoras  in  the  early  part  of  his  life,  to  the  same  also  in  the  life  of 
Cristna,  &c ,  (ibid.  pp.  129,  et  seq.,)  and,  coolly  divesting  his  mind,  as  far  as  possible,  from  pre- 
judice, and  from  all  angry  feeling,  caused  by  his  early  opinions  being  rudely  assailed,  consider 
whether  it  be  possible  that  such  similarity  in  two  histories  could  take  place  by  accident.     I  beg 

1  Jamblicus's  Life  of  Pythag  by  Taylor,  Chap.  v.  p.  18.  «  Vide  ibid,  passim. 

3  See  Parkburst's  Lexicon,  Cooke  on  Stonehenge,  Stukeley's  Stonehenge,  and  Pateographia,  and  Drummond  in 
the  Classical  Journal, 


BOOK    II.    CHAPTER   I.    SECTION   2.  49 

him  to  ask,  whether  it  be  possible  that  the  effect  could  be  produced  by  any  cause  except  that  of 
one  copying  after  the  other — that  of  the  later  copying  after  the  earlier.    Thomas  Burnet  says, 1 
"  Refert  Alexander  de  Symbolis  Pythagoricis,  Taharaiv  xou  lBpa%[Aava)V  awfimwai  rov  IluS-ayo- 
"  pav.*      Hos  igitur  Galatarum  Philosophos,  Druidas,  audivit,  non  docuit,  Pythagoras."    That 
Pythagoras  was  a  Carmelite  see  Mosheim.3 

Mr.  Maurice  seems  to  consider  it  of  great  consequence  that  the  immaculate  conception  of  Jesus 
by  his  mother,  a  virgin,  is  very  different  from  the  birth  of  Cristna,  who  had  seven  or  eight  elder 
brothers.  But  he  overlooks  the  fact  that  Jesus  is  said  to  have  had  almost  as  many. 4  Now  this 
seems  to  me  of  very  little  consequence.  I  do  not  suppose  that  one  story  was  exactly  copied  from 
the  other — that  at  any  time  a  copyist  or  transcriber  went  to  the  Hindoo  books  and  systematically 
extracted  what  he  thought  necessary  to  form  a  new  religion.  No,  indeed  !  I  consider  the  account 
of  the  Manichaeans  to  be  the  truth — that  these  books  were  formed  from  scraps  of  traditions 
collected  by  the  early  fathers,  some  here,  some  there,  as  they  happened  to  find  them  in  their 
journeys,  which  it  is  well  known  that  they  took  into  the  Eastern  countries,  in  search  of  the  true 
Gospel.  Thus  some  parts  would  be  as  we  find  them — Indian,  some  Persian,  some  Egyptian,  &c,, 
&c.,  jumbled  together,  forming,  after  undergoing  the  corrections  #hich  I  have  before  described,  the 
mass  which  we  now  possess — after  all  their  corrections  in  a  considerable  degree  confused  and 
irreconcileable.  Thus  we  find  that  from  India  came  the  murder  of  the  innocents,  &c.,  &c.  5  from 
all  quarters  of  the  Heathen  world  came  the  Trinity,  the  execution  of  the  Saviour,  the  Lord  Sol, 
the  lao,  born  at  the  winter  solstice,  triumphing  over  the  powers  of  hell  and  darkness,  and  rising 
to  light  and  immortality  at  the  vernal  equinox  j  from  the  Egyptian,  and  perhaps  Eleusinian,  mys- 
teries, the  worship  of  the  Virgin  and  Child ;  and,  from  the  history  of  the  Pythagoras,  the  imma- 
culate conception,  and  the  several  particulars  which  the  reader  has  seen,  are  common  both  to  him 
and  Jesus,  in  the  early  parts  of  their  lives. 

That  the  Christian  Hellenistic  Jewish  fathers  should  have  searched  for  the  origin  of  their 
religion  in  the  East,  will  not  surprise  any  one  who  observes  that  the  Greeks  found  in  the  same 
quarter  all  their  astronomy  and  their  mythological  fables,  as  may  be  seen  well  developed  every 
where  in  the  Hist.  Hind,  by  Mr.  Maurice. 

On  the  subject  of  the  Essenes,  who  were'  nothing  but  Pythagoreans,  Thomas  Burnet  says, 
u  Huic  dissertation!  de  Judaeis  fineru  imposuero,  venit  mihi  in  mentem  Essenorum  sive  Essseorum, 
tc  pervetustae,  celebrisque  olira  sectae,  apud  Judaeos  :  qui  priscorum  Philosophorum  speciern  pree 
"  se  ferebant,  ipsosque  Brachmanas  institutis  et  vitae  ratione  imitar;  videbantur. 5  Horum 
"  meminerunt  authores  varii.  Plinius,  subridens,  ex  ^?cenitentibus  et  perteesis  humanse  vitas 
"  ccetum  ilium  compositum  ait,  neque  unquam  defecisse  per  aliquot  annorum  millia,  licet  ayujw 
66  XOLI  a(rw8<n<x.fQV.  «  Gens  sola,  inquit,  Esseni,  et  in  toto  orbe,  prater  caeteras,  mira.  Sine 
"  *  ull&  foamink,  omni  venere  abdicata,  sine  pecuni£,  soci&  Palmarum.  In  diem  ex  sequo  conve- 
"  '  narum  turba  renascitur,  frequentantibus,  quos  vit&  fessos,  ad  mores  eorum  fortunae  fluctus 
**  *  agitat.  Ita  per  saeculorum  millia  (incredibile  dicta)  gens  seterna  est,  in  quit  nemo  nascitur* 
"  *  Tarn  foecunda  illis  aliorurn  vitae  pcenitentia  est.?  Argute  dictum  si  minus  vere.  Horum  phi- 
"  losophorum  vivam  imaginem  depinxit  Philo  Judaeus  :  vitamque  eorum  exhibuit,  illi  simillimam 
"  quam  duxerunt  olim  in  Paradiso  innocui  parentes :  et  nos  iterum  ducturi  sumus,  Deo  volente,  iu 
*c  nov£  terra"  futuri.  Onerosum  esset  totum  Philonis  de  h^,c  re  sermonem  adducere :  sed,  quod 


1  Arch  Phil.  Cap.  Si.  p,  8,  4to.  a  Clem.  Alex.  Strom.  Vol.  I.  p,  304. 

:  Hist.  Vol.  Ill,  Cent.  XII.  Ch.  il  p.  75.  *  Matt.  xiii.  55,  56  $  Mark  vL  3.          s  Josephus,  cont.  Ap,  Lib.  i 

VOL.   II.  B 


50  THE   CARMELITES   PYTHAGOREANS, 

"  hoc  spectat  maximfc  quid  de  philosophic  sensermt,  ita  panels  enarrat.  '  Philosophise  partem 
"  c  Logicam,  ut  parandee  virtuti  non  necessarian*,  relinquunt  verborum  captatoribus.  Physicam 
** c  ver&,  ut  humano  captu  majorem,  rerum  sublimium  curiosis  :  e&  parte  except&,  qute  de  exis- 
"  c  tentii  Dei,  rerumque  ortu,  philosophatur.  In  moral!  autem  se  strenue  exercent/  &c.  Pauca 
"  habent,  ut  vides,  in  philosophic  naturali,  sed  gravissima,  capita :  de  Deo  nempe,  mundique 
"  ortu.  Sed  qu&  ratione  mundi  originem  exposuerint,  aut  quatenus  a  Mose  discesserint,  non 
"  indicat  Philo.  Neque  plura  suppetunt,  quod  sciam,  apud  authores,  Essenorum  dogmata 
"physica:  mod6  ea  adjunxeris,  quse,  ex  illorum  mente  tradit  Josephus,  de  auimarum  immorta- 
"litate  et  futuris  paradisis,  Reliqua  in  suis  libris  sacris,  quorum  ille  meminit,1  occuluerunt: 
"  et  quserenda  sunt  maxime  apud  Brachmanas.  Apud  Brachmanas  dico :  cum  illorum  esse  pro- 
"  paginem  Essenos,  ex  Clearcho  notarit  Josephus.2  Tta  enim  Clearchum  intelligo,  non  Judaeos 
"  in  genere,  sed  scholam  Essenicam  derivatam  esse  a  BrachmaniclL  Quod  ex  cognatis  moribus  et 
ts  institutis  non  mal£  arguitur,"3 

This  passage  of  Burnet's  suggests  several  very  important  observations,  I  was  not  a  little 
gratified  to  find  that  the  close  relation  between  the  Hindoos  and  the  most  respectable  of  all  the 
Jewish  sects,  of  which  I  have  not  the  slightest  doubt  that  Jesus  Christ  was  a  member,  that  of  the 
Essenes,  had  been  observed  by  this  very  learned  man  almost  a  hundred  years  ago,  before  the  late 
blaze  of  light  from  the  East  had  shone  upon  us.  What  would  he  have  said  had  he  lived  till  now  ? 
I  think  from  the  tria  vota  sitbstantialia  being  common  both  to  the  Essenes  and  the  Samaneans 
of  Porphyry,  there  can  be  no  doubt  that  the  latter  were  correctly  oriental  Essenes, — Their  history 
must  have  been  well  known  in  the  time  of  Pliny :  and  his  observation  of  their  continuance  per 
millia  sasculorum  decidedly  proves  their  existence,  if  proof  were  wanting,  long  before  the  time 
of  Christ)  therefore  they  could  not  be  merely  Christian  monks.  They  could  be  no  other  than 
Sophees. 

I  cannot  help  entertaining  a  suspicion  that  the  Samaneans  of  Porphyry  and  Clemens  Alex- 
andrinus,  the  Buddhists  or  Brachmans,  as  they  were  called,  the  Chaldaeans,  confessed  by  Buruet 
to  be  only  a  sect,4  the  Essenes,  and  the  Druides,  were,  in  fact,  all  orders  of  monks.  Perhaps 
they  were  originally  one  order,  but  in  long  periods  of  time  split  it  into  separate  communities,  as 
we  have  them  in  Europe— but  all  having  the  same  vows  of  chastity,  poverty,  and  obedience — vows 
which,  in  fact,  reduce  all  monks  to  one  order  or  genus, 

*e  Constat  autem  apud  has  gentes  (Cdtas)  viguisse  ab  omni  sevo  philosophos,  sive  hominum 
*'  ordinem,  nomine,  studiis,  et  vitse  institute,  a  vulgo,  aliisque  distinctum,  Dicti  sunt  ab  omnibus 
"  Druidse  vel  Druides :  Semnothei  etiam ;  aliisque  nominibus,  quge  nil  faciunt  ad  rem  nostram, 
"  distingui  solent." 5 

Epiphanus  bays  that  there  were  TWENTY  heresies  before  Christ.  It  is  curious,  and  there  can  be 
no  doubt  that  there  is,  much  truth  in  the  observation,  for  most  of  the  rites  and  .doctrines  of  the 
Christians  of  all  sects  exibted  before  the  time  of  Jesus  of  Nazareth.6 

It  is  the  policy  of  the  present  Christians  to  reduce  the  number  of  heresies  as  much  as  possible. 
But  the  fact  cannot  be  disputed,  that  what  were  called  Christian  heresies  existed  in  great 
numbers  before  the  birth  of  Jesus  of  Nazareth,  as  asserted  by  Epiphanius  and  Philaster,  and 
quoted  generally  with  approbation  by  Eusebius :  although  he  differs  from  them  in  some  points, 
particularly  as  to  which  of  the  sects  preceded  Christianity.  It  seems  singular  enough,  however, 
that  these  good  people  do  not  perceive  that  it  proves  the  actual' existence  of  two  Christianities, 


»  Bel,  Jucl  Lib.  ii,  p.  12.  *  Cont.  Ap.  Lib  i.  3  Arch.  Phil.  Cap,  vii.  pp.  69,  70,  4to. 

4  Arch.  Phil,  Cap,  iv,  p.  20.  *  Ib.  Cap.  ii.  p.  7.  6  See  Lardner's  Hist.  Her,  Book  i.  Sect.  5. 


BOOK  II.   CHAPTER  I.    SECTION  3,  51 

But  I  think  my  reader  who  recollects  what  has  been  said  of  the  youth  of  Larissa  in  the  first 
volume, l   will  not  be  much  surprised  at  this. 

The  conduct  of  the  first  Christian  Emperor  Constantine,  was  very  singular.  He  was  both 
Christian  and  Pagan.  He  affected  to  be  descended  from  Helen  the  female  generative  principle, 
he  kept  the  Heathen  festivals  after  he  turned  Christian,  and  when  he  built  his  new  city  he  placed 
it  on  seven  hills,  making  it  as  near  as  possible  a  second  Ilium  or  new  Rome,  and  dedicated  its 
church  to  the  holy  Sophia.  I  have  little  doubt  that  if  we  could  get  to  the  bottom  of  the  subject, 
we  should  find  proof  that  he  affected  to  be  a  renewed  incarnation,  the  Paraclete  promised  by  Jesus, 
the  tenth  Avatar,  and  the  renewer  of  the  empire  of  ancient  Rome,  in  the  last  cycle.  But  it  must 
be  recollected  that  we  are  here  in  the  very  centre  of  the  aera  of  frauds,  of  every  kind,  and  that  he, 
that  is,  his  church,  was  able  to  destroy,  and  did  destroy,  every  thing  which  it  did  not  approve. 
It  could  corrupt  what  it  pleased,  and  we  scarcely  possess  a  single  writing  which  it  ordered  to  be 
destroyed,  which  is  a  sufficient  proof  of  its  power  to  effect  its  wicked  designs.  Constantine  was, 
in  fact,  both  Pagan  and  Christian  $  and  his  church,  as  I  will  now  prove,  was  more  an  union  of  the 
two,  than  a  substitution  of  one  for  the  other. 

3.  I  shall  now  proceed  to  shew,  that  the  remainder  of  what,  in  modern  times,  are  called  the 
rites  of  the  church  of  Jesus  of  Nazareth  have  nothing  to  do  with  him,  and  are  only  figments  of  the 
old  Gentile  religion,  and  I  shall  begin  at  the  head,  the  Pontifex  Maximus. 

The  Roman  Pontifex  Maximus  was  called  King  of  the  Age. 2  This  was  the  same  as  Cyrus, 
A«ov  ro)V  ajrovcov.  As  endowed  with  a  portion  of  the  holy  spirit  he  was  God.  Thus  in  him 
resided  a  portion  of  the  divinity  on  earth.  It  was  from  these  mysticisms  that  the  power  of  both 
the  ancient  and  modern  chief  priests  was  derived.  How  this  Pontifex  arose  I  shall  shew  in  a 
future  page,  along  with  the  origin  of  feudal  tenures,  and  I  conceive  it  will  not  be  the  least  inte- 
rebting  part  of  my  work. 

Tertullian  calls  the  Pontifex  Maximus  KING  OF  THE  AGE.  This  is  Ba<r*Xsu$  aucw  ra>v  aicovwv 
— King  of  the  Cycles.  Dionysius  of  Halicarnassus  assures  us,  that  the  Pontifices  Maxioii  had  a 
sovereign  authority  in  the  most  important  affairs,  for  to  them  was  referred  the  judgment  of  all 
causes  which  concerned  sacred  things,  as  well  those  in  which  individuals  were  concerned,  as  those 
of  the  public.  They  made  new  laws  on  their  own  authority,  as  new  occasions  called  for  them. 
They  had  the  care  of  all  sacrifices,  and  generally  of  all  the  ceremonials  of  religion.  They  had 
also  the  jurisdiction  of  all  the  officers  employed  in  the  affairs  of  religion.  They  were  the  inter- 
preters of  the  prophecies,  concerning  which  the  people  were  used  to  consult  them.  They  had 
power  lo  punish  at  their  discretion  those  who  failed  to  execute  their  commands,  according  to  the 
exigency  of  the  case  j  but  were  themselves  subject  to  no  other  person,  and  were  not  obliged  to 
render  an  account  either  to  the  senate  or  to  the  people.  When  the  high  priest  died  his  place  was 
filled  by  the  choice  of  the  college,  and  not  by  the  senate  or  people. 3  All  this  is  strictly  pa- 
pistical. 

Alexander  ab  Alexandro  says, 4  That  the  sovereign  Pontiff  was  elevated  in  honour  above  all  others. 
The  people  had  as  much  veneration  for  his  dignity  as  for  that  of  the  king's.  He  had  his  lictors 
and  guards,  his  peculiar  chair  and  litter,  the  same  as  the  consuls :  he  alone  had  the  power  of 
ascending  to  the  capitol  in  a  chariot.  He  presided  and  ruled  in  the  sacred  college  over  all  the 
other  pontiffs  :  the  augurs,  the  priests,  and  the  vestal  virgins,  all  obeyed  him  :  he  had  the  power 
of  chastising  them  at  his  pleasure.  He  governed  according  to  his  pleasure  all  sacred  things. 

1  Pp.  571—573,  582,  583,  786,  78?.  *  Basnage,  Book  iii.  Chap,  xxiil 

3  Dion*  Halicar.  Ant.  Horn*  Lib,  ii,  ,•  also  Livy  in  his  Life  of  Nuraa,  Lib.  i.  *  Genial.  Dierum,  Lib.  ii. 


52  PONTIFEX  MAXIMUS. 

He  ordered  on  what  altars,  to  what  Gods,  by  what  hostise,  victims,  on  what  days  and  in  what 
temples  the  sacrifices  should  be  made :  he  fixed  the  feasts  and  the  fasts,  when  it  was  permitted  to 
the  people  to  work  and  when  it  was  forbidden.  If  this  be  compared  with  the  Papal  powers  it 
will  be  found  in  every  thing  to  agree.  The  Canonists  maintain  that  the  Pope  is  not  subject  to 
any  human  law  ;  that  he  cannot  be  judged  either  by  the  emperor  or  by  the  clergy  collectively, 
neither  by  the  kings  nor  by  the  people ;  that  it  is  necessary  to  salvation  to  believe,  that  all 
creatures  are  subject  to  him  5  that  as  the  Sun  is  said  to  be  lord  of  the  planets,  so  the  Pope  is  the 
father  of  all  dignities. l 

Innocent  the  Third  called  himself  Vicarius  Jesu  Christi,  successor  Petri  Christus  domini,  Deus 
Pharaonis,  citra  Deum,  ultra  hominem,  minor  Deo,  major  homine.2  Platina,  in  his  Life  of  Paul 
the  Second,  says,  "  I  and  others  being  cited  before  the  Pope  appealed  to  the  judges,  when 
te  regarding  me  with  furious  eyes,  he  said,  *  How  dare  you  speak  to  me  of  judges  ?  Ne  sais-tu 
"  (  pas  que  j'ay  tout  le  droit  dans  le  cofFret  de  ina  poitrine  ?  I  speak  the  word  and  each  quits  his 
"  c  place  according  to  my  will.  I  am  Pope :  it  is  permitted  to  me  to  chastise  or  to  approve  of  all 
"  *  others  according  to  my  will/'*  This  is  confirmed  by  Baronius  in  his  remonstrance  to  the  city 
of  Venice.3  "  Whence  comes  it,**  he  says,  "that  you  dare  to  judge  the  Judge  of  all,  whom  no 
"  council  legitimately  assembled  has  dared  to  judge ;  him  from  whom  the  universal  counsels  take 
"  their  authority,  and  without  whose  fiat  they  cannot  be  general  councils  or  be  legally  convoked, 
"  nor  the  canons  which  they  ordain  have  any  authority  ?"  In  short,  Baronius  shews  that  the 
conformity  of  the  modern  to  the  ancient  Pontiffs,  called  kings  of  the  sacred  affairs,  is  as  close  as 
possible,  even  to  the  most  trifling  things,  such  as  not  being  expected  to  salute  any  person  or  to 
uncover  his  head,  but  that  he  was  used  to  wear  the  same  purple  robes  as  kings,  and  a  crown  of 
gold  on  his  head. 

As  I  have  shewn,  the  Pontiffs  had  the  power  of  regulating  all  festivals,  and,  in  short,  the  whole 
calendar.  Thus  Julius  Caesar,  in  quality  of  Pontifex  Maximus,  reformed  the  calendar,  and  in  the 
same  manner  it  was  reformed  again  by  the  Pontifex  Maximus— Pope  Gregory  the  Thirteenth. 

Cicero,  concerning  the  Pagan  Augurs,  says,  "  No  order  of  true  religion  passes  over  the  law 
€C  concerning  the  description  of  priests. 

"  For  some  have  been  instituted  for  the  business  of  pacifying  the  Gods/' 
<e  To  preside  at  sacred  ceremonies. 
et  Others  to  interpret  the  predictions  of  the  prophet. 
se  Not  of  the  many,  lest  they  should  be  infinite. 

"  But  that  none  beside  the  College  should  understand  those  predictions  which  had  been  publicly 
"  recognized. 

"  For  augury,  or  the  power  of  foretelling  future  events,  is  the  greatest  and  most  excellent  thing 
"  in  the  republic,  and  naturally  allied  to  authority. 

"  Nor  do  thus  I  think,  because  I  am  an  augur  myself;  but  because  it  is  absolutely  necessary  for 
66  us  to  think  so. 

**  For,  if  the  question  be  of  legal  right,  what  is  greater  than  the  power  to  put  away  from  the 

"  highest  governments  their  right  of  holding  counsels  [councils  ?]  and  issuing  decrees  ;  or  to  abolish 

"  them  when  holden  f    What  more  awful,  than  for  any  thing  undertaken,  to  be  done  away,  if  but 

"  one  augur  hath  said  otherwise  ? 

"  What  more  magnificent  than  to  be  able  to  decree,  that  the  supreme  governors  should  resign 


'  Extrav.  de  Concess.  III.  Praeb.  C.  Sedes  Apost,  in  Glossa  Dist.  19,  c. 
•  Namrod,  Vol.  III.  p.  508.  s  Judicum  Universorum. 


BOOK  II.    CHAPTER  I.    SECTION  3.  53 

*'  their  magistracy?  What  more  religious  than  to  give  or  not  to  give  the  right  of  treating  or 
"  transacting  business  with  the  people '  What  than  to  annul  a  law  if  it  hath  not  been  duly 
"  passed^— and  for  nothing  that  hath  been  done  by  the  government,  either  at  home  or  abroad,  to 
"  be  approved  by  any  one,  without  their  authority  ?" 1 

The  present  Roman  hierarchy  is  an  exact  copy  of  the  hierarchy  of  the  Gentiles,  as  it  is  also 
given  by  Plutarch,  and  I  have  no  doubt  it  originally  came  to  the  Etruscans  from  the  Ombri  and 
the  Eastern  nations.  Gale  says,  that  "  The  Romans  made  Romulus  a  Flamen ;  which  was  a 
"  sort  of  priesthood  so  excelling  in  the  Roman  sacred  things,  (witness  the  Apex,)  that  they  had 
"  only  three  Flamens  instituted  to  the  three  Gods :  the  Diale  to  Jupiter :  the  Martiale  to  Mars  : 
"  the  Quirinale  to  Romulus.  Ludovicus  Vives  on  this  place,  explaining  what  this  Flamen 
"  dedicated  to  Romulus  was,  tells  us,  €  That  among  the  orders  of  priests,  Numa  Pompilius  made 
"  '  some,  which  he  called  Flamens  :  whose  chief  ensign  was  a  HAT,  as  the  bishops  now,  wherein 
"  *  there  was  a  thread  of  white  wool:  whence  they  were  called  Filamines,  from  filalanae.* — This 
"  Apex,  the  Romans  gave  to  none  but  their  chiefest  priests,  as  now  the  Mitres.  So  Lucan,  Et 
"  tollens  Apicem  generoso  vertice  flamen."  Here,  as  Gale  says, 2  very  truly,  is  the  bishop,  the 
proto-flamen,  and  the  mitre  is  the  apex;  and  to  complete  the  parallel,  there  is  the  Pontifex 
Maximus  in  each  case — the  Pope  assuming  to  himself  that  epithet  of  dignity  in  his  public  titles. 
The  hat  of  the  flamen  is  the  hat  of  the  cardinal  in  his  scarlet  robes :  but  I  shall  say  more  on 
this  hereafter. 

The  Pontifex  Maximus  had  under  him  a  regular  gradation  of  priestly  officers,  precisely  like 
those  of  the  Pontifex  Maximus  of  the  moderns — the  Pope.  He  had,  in  the  first  place,  his  college 
of  high-priests,  of  whom  his  council  was  composed,  with  whom  he  deliberated  concerning  im- 
portant affairs.  To  answer  to  this,  the  Pope  has  his  cardinals.  The  Pontifex  Maximus  had  also 
persons  called  highnesses,3  who  answered  to  the  Primates,  the  Archbishops,  and  the  Bishops : 
he  had  also  lesser  ones,  who  answered  to  the  Parsons  and  Curates  of  the  Pop£,  and  were  called 
Curione$9  whence  comes  our  word  Curate.  He  had  also  a  number  of  Flamens,  that  is  to  say, 
(Prcstres,)  priests,  who  assisted  in  the  offices  of  the  church  as  at  this  day,4  The  Abb£  Marolles 
confesses  the  conformity,  including  the  Vestals,  who  are  the  Nuns. 

The  ancients  had  an  order  of  priests  called  Parasiti  or  Parasites.  These  answered  correctly 
to  our  modern  chaplains. 

At  first  the  Pontifex  Maximus  did  not  interfere  with  secular  affairs ;  this  was,  I  suppose,  after 
the  expulsion  of  the  kings  who  were  priests  \  but,  by  degrees,  he  encroached  on  the  secular 
authority,  till,  in  the  time  of  Caesar,  he  had  become  so  formidable  that  the  Dictator  found  it 
necessary  to  take  the  office  himself,  and  thus  he  acquired  possession,  by  the  union  of  the  secular 
and  ecclesiastical  authority,  of  absolute  and  legal  power  \  and  the  emperors,  as  may  be  seen  from 
coins,  after  Caesar,  were  both  Pontifices  Maxim!  and  Emperors.5  The  popes  followed  most 
closely  the  footsteps  of  their  predecessors.  At  first,  they  did  not  meddle  with  secular  concerns, 
but  acknowledged  the  supremacy  of  the  Emperors,  and  themselves  as  vassals  \  but  after  the  death 
of  Constantine  the  First,  pleading  a  gift  from  him  of  the  kingdom  of  Italy,  they  assumed  the 


1  De  Legibus,  Lib.  ii.  12,  apud  R,  Taylor's  Dieg.  pp.  140,141, 

*  Court  of  Gent.  Vol.  III.  Bk.  ii  Clu  ii.  pp,  224,  225.       3  Blond,  Rom,  Triumph.  Lib.  ii.  p.  31.       *  Mem,  de  Mar. 

*  The  early  kings  of  Rome  were  both  kings  and  priests,  and  when  they  were  abolished  a  chief  priest  was  retained 
with  reduced  power,  but  which  he  was  constantly  endeavouring  by  all  means  to  increase.    This  will  be  explained  in  a 
future  page. 


»4  PONTIFBX  MAXfMUS. 

;ro\vn,  which  they  yet  affect  to  wear,  never  yielding  up  their  pretension  to  it ;  for  they  hold  the 
same  doctrine  as  the  Protestant  Church  of  England — that  Nullum  Tempus  occurrit  Ecclesiae. 

The  alleged  gift  of  Italy  by  Constantiue,  is  said  by  Protestants  to  be  false.  I  am  inclined  to 
believe  it  true  :  for  nothing  could  be  too  bad  for  such  an  unprincipled  devotee  to  execute,  at  the 
point  of  death,  that  he  fancied  would  save  his  soul  from  damnation,  which  he  was  conscious  he 
deserved.  On  the  Papal  authority  Innocent  I1L  said,  "  Ecclesia  sponsa  non  nupsit  vacua3  sed 
t£  dotem  mihi  tribuit  absque  precio  preciosam,  spiritualium  plenitudinem  et  latitudinem  tempora- 
61  Hum.  In  sign um  spiritualium  contulit  mihi  Mitram.  In  signum  temporalium  dedit  mihi 
"  Corouam.  Mitram  pro  sacerdotio,  Coronatn  pro  regno,  illius  me  constituens  vicarium  qui  habet 
"  in  vestimento  et  foemore  suo  scriptum,  Rex  Reguni  et  Dominus  Domiuantiuin." ! 

The  Roman  Pontiff  had  the  name  of  Papa,  which  is  the  same  as  the  natives  of  central  Asia  gave 
to  their  principal  God  Jupiter,  as  may  be  seen  in  the  fourth  book  of  Herodotus.  He  was  also 
called  the  SOVEREIGN  Pontiff,  which  was  the  title  that  the  Pagans  gave  to  their  chief  priest* 

The  Popes  on  ascending  the  throne  always  assume  a  sacred  name.  This  is  an  exact  imitation 
of  antiquity.  All  kings  were  anointed,  to  render  them  sacred  ;  and  on  this  occasion  I  believe  they 
always  assumed  a  sacred  name,  which  had  generally,  perhaps  always,  an  astrological  allusion. 
The  high-priests  were  anointed  for  the  same  reason  both  among  the  Jews  and  Heathens.  This 
is  the  Etruscan  baptism  with  the  Holy  Ghost.  It  is  expressly  declared  to  be  so  in  the  case  of 
priests,  Though  Octavius  dared  not  to  assume  the  title  of  king,  he,  as  high-priest,  assumed  the 
sacred  title  of  Augustus — an  Egyptian  title  given  to  the  Nile — as  his  predecessor,  Julius,  had 
assumed  the  title  of  Csesar,  the  name  of  the  God  Mars.  This  is  an  exact  imitation  of  the  practice 
of  the  Hindoo  kings,  and,  indeed,  of  that  of  all  opulent  persons  in  India  who  take  a  sacred  name 
from  one  of  their  Goda.  This  is  the  custom  which  has  destroyed  all  ancient  history  by  rendering 
it  impossible  to  know  where  history  ends  and  where  religious  fable  begins. 

Sextus  V.,  in  his  bull  of  excommunication  of  Henry  of  Navarre,  in  1585,2  claims  to  possess 
power  as  successor  of  St.  Peter  from  the  Eternal,  above  all  the  princes  of  the  earth,  and  to  have 
power  to  punifeh  them  for  their  breaches  of  the  laws. 

The  Emperors,  as  Roman  Pagan  pontiffs,  claimed  the  same  power  and  exercised  it,  as  delegates 
of  the  person  described  by  the  THS  608— until  the  last  age  should  arrive.  They  established  the 
claim  attempted  to  be  set  up  by  Antiochus,  by  Syila,  and  by  Scipio  Africanus.  At  last,  Nero 
claimed  to  be  the  Tenth  Avatar.  Infinite  have  been  the  pains  of  the  priests  to  conceal  these 
things,  but  I  flatter  myself  they  have  failed. 

It  is  unnecessary  to  point  out  to  the  reader  how  very  near,  in  the  middle  ages,  the  Popes  were 
in  succeeding  in  their  claim  to  the  disposal  of  all  kingdoms.  This  is  a  fact.  We  shall  see  in  a 
future  page  the  foundation  on  which  this  claim  rested.  By  skilfully  interfering  between  the 
Royal  brutes  and  their  oppressed  subjects,  they  had  very  nearly  succeeded,  with  the  acclamations 
of  the  people,  in  establishing  their  power.  Then  Europe  would  have  been  precisely  in  the  situa- 
tion of  Tibet  at  this  moment. 

The  Roman  Emperors  and  the  Pontifices  drew  imposts  from  all  the  nations  of  the  world.  The 
Pope,  in  like  manner,  had  his  Peter's  pence,  under  which  name  all  Europe  paid  him  tribute.  It 
was  the  policy  of  the  Roman  Emperors  to  make  the  Latin  tongue  the  common  language  of  all 
nations  \  the  Popes  desired  the  same  thing — which  was  the  secret  reason  for  their  wi&hing  the 
service  always  to  be  in  Latin,  the  language  of  the  See. 
It  was  permitted  by  the  Emperors  for  any  one  to  kill  those  who  were  devoted  to  the  infernal 

1  De  Coronat  Pot.  Serm.  III.  *  HI.  Mezcray  reports  this  bull  iu  the  Life  of  Henry  III.  p.  #6?. 


BOOK  II.    CHAPTER  I.     SECTION  3.  55 

Gods  \  this  was  exactly  imitated  by  the  Popes  who  granted  leave  to  any  person  to  kill  those  who 
were  excommunicated.  The  Emperors  and  Pagan  Pontiffs  had  habits  and  shoes  of  purple ;  their 
senators  were  clothed  in  the  same  colour,  which  they  call  trabea.  The  Pope  has  the  same  habit  and 
the  same  shoes,  as  may  be  seen  in  the  book  of  sacred  ceremonies. 1  The  Cardinals,  who  compose 
his  Senate,  and  whom  Pius  II.  called  Senators  of  the  city  of  Rome,  are  also  clothed  with  purple.2 

When  a  Pope  is  crowned,  a  triumphal  procession  takes  place  from  the  Vatican  to  the  Church 
of  the  Lateran,  during  which  the  new  Pope  throws  money  to  the  people,  precisely  as  the  Emperors 
of  old  were  accustomed  to  do  in  the  processions  on  their  coronation.  As  the  Emperors  and 
Pontiffs  were  accustomed  to  send  to  their  allies,  as  an  acknowledgment  of  their  good  offices,  a 
baton  of  ivory,  a  painted  robe,  or  similar  trifling  presents ;  so  the  Popes  send  to  kings  and  princes 
sometimes  a  rose,  sometimes  gloves,  and  sometimes  a  sacred  sword,  or  an  Agnus  Dei, 

The  Emperors  had  the  title  of  God,  Deus  or  Divus.  Virgil,  in  his  first  Eclogue,  so  calls 
Octavius,  and  Suetonius,  in  his  Life  of  Domitian,  says, 3  he  wished  when  his  commands  were  sent 
to  his  lieutenants,  that  the  words,  The  Lord  our  God  commands  it  should  be  used.  The  same, 
nearly,  was  attributed  to  the  Pope.4  "  As  there  is  only  one  God/*  says  he,  Cf  in  the  heavens, 
"  so  there  ought  to  be  one  God  only  on  earth."  5  Du  Perron,  in  his  letter  of  thanks  to  Pope 
Clement  VIII.  for  his  promotion  to  the  rank  of  Cardinal  says,  "  I  have  always  revered  your 
66  beatitude  as  God  on  earth" 

Aurelius  Victor  tells  us,  speaking  of  Diocletian,  that  the  Roman  Emperors  and  Pontiffs  were 
adored  by  the  people. 

The  last  excess  of  baseness  required  by  the  Emperors  Caligula  and  Heliogabaius  was,  the 
kissing  of  the  foot.  This  every  one  knows  is  done  continually  to  the  Pope.  Their  modern 
followers  say,  that  they  do  not  kiss  the  foot  but  the  cross,  which  is  embroidered  on  the  shoe,  A 
mere  idle  subterfuge.  Why  is  not  the  cross  placed  in  some  more  honourable  situation  ?  The 
same  reason  would  excuse  them  for  kissing  a  place  of  still  less  reverence,  which  might  be  named; 
but  it  would  hardly  be  thought  respectful  to  place  the  cross  there. 

But  the  kissing  of  the  toe  was  of  much  older  date  than  the  times  of  Caligula  and  Heliogabaius  $ 
Julius  Caesar,  in  quality  of  Pontifex  Maximus,  held  out  his  foot  to  Pompeius  Psenus  to  kiss,  in  a 
a  slipper  embroidered  with  gold,  socculo  aurato. 6  This  was  the  practice  of  the  Arch  Druid  in 
Gaul.3' 

As  many  of  the  Emperors  were  models  of  every  virtue,  so  it  cannot  be  denied  that  many 
of  the  Popes  were  most  excellent  men  :  but  that  the  parallel  might  be  complete,  as  many  of  the 
Emperors  were  the  most  detestable  of  characters,  so  it  cannot  be  denied  that  they  were  fully 
equalled  by  some  of  the  Popes  in  profligacy  of  every  kind. 

The  title  of  Pontifex  Maximus  is  strictly  Heathen.  When  the  Pope  is  elected,  he  is  borne  in 
great  state  to  the  high  altar  in  St.  Peter's,  on  which  he  is  placed,  and  where  he  receives  the 
adoration  of  all  the  Cardinals. 8  This  is  a  close  copy  of  the  same  practice  of  the  Heathen  to 
their  high-priest. 9  *  And  it  appears  that  Martin  IV.  was  addressed,  "  O  lamb  of  God9  who  takest 
away  the  sins  of  the  world,  grant  us  thy  peace'9 10  The  very  words  used  in  their  service  by  the 
Carnutes  of  Gaul.,  as  we  shall  soon  see, 

In  the  ceremonies  of  initiation  into  the  mysteries  of  Samothrace  and  Eleusis,  the  novice  was 


*  Lib  t  Cap,  vi.  Sect.  I.  *  Vide  Lips,  Lib.  iv.  Cap.  ii.  de  Admir.  seu  de  Magni.  Horn* 

3  Cap.  xiii.  *  See  Froissard,  Tome  IV,  Chap.  x.  *  Deor.  I.  part.  Dist  Cap.  xcvi  satis  evidenter. 

6  del.  Spec.  Etym.  Vocab,  p.  104,  7  Ibid.  *  Vide  Eustace's  Travels. 

9  Priestley's  Hist.  Corrup.  Christ.  Vol.  IL  pp,  295, 329  ed,  1782.  10  Ib.  330, 331. 


56 


PONTIFEX   MAXI3VIUS. 


placed  on  a  throne,  and  the  initiated  formed  a  circle  and  danced  round  him  to  a  sacred  hymn 
which  they  sung.1  In  one  of  the  spurious  Gospels,  as  they  are  called,  Jesus  and  his  apostles,, 
are  said  to  have  performed  a  similar  ceremony  after  his  last  supper*  When  the  Cardinals  advance 
in  a  circle  to  the  adoration  of  the  Pope,  placed  on  the  chair  of  St.  Peter,  and  when  again  every 
Sunday  they  draw  up  in  a  circle  round  him,  and  go  down  on  their  knees  to  him,  they  do  but  repeat 
this  ceremony.  And,  I  think,  that  although  the  novice,  after  the  performance  of  this  ceremony, 
was  not  in  reality  the  Pope,  or  head  of  the  fraternity,  yet  for  the  sake  of  admitting  him  to  the 
highest  of  the  mysteries,  he  was  supposed  to  have  filled  the  office  5  he  was  admitted  to  have  filled  it 
for  a  few  minutes— performing  some  act  of  authority  whilst  so  elevated.  I  have  reasons  for  this 
which  I  shall  not  give.  In  the  ancient  mysteries  this  was  called  Q  pawns  or  QpMi(rfJw$.  In 
imitation  of  this  our  bishops  are  enthroned—the  rite  is  called  the  enthroning.  One  of  the  hymns 
of  Orpheus  is  called  0g ovja-jtxoj. 

We  are  in  the  habit  of  abusing  Octavius  and  his  people  for  calling  him  Divus,  Augustus,  &c. 
He  was  not  called  father  of  his  country  until  late  in  life.  I  believe  this  title  of  father  of  his 
country,  or  of  Aiw  rcov  aiouttw,  was  given  to  him  because  he  was  really  thought  to  be  the  father 
of  the  future  age,  the  Genius  of  the  Ninth  Sseculum— the- Cyrus  of  his  day.  And  if  we  consider 
the  happy  state  of  the  world  during  his  loftg  reign,  no  man  ever  lived  to  whom  the  title  could  be 
more  plausibly  given. 

I  suppose  no  person  can  have  paid  much  attention  to  the  European  history  of  the  middle  ages 
without  having  observed  many  circumstances  relating  to  its  Popes  which  have  not  been  satisfac- 
torily accounted  for.  Among  them  stands  pre-eminent  the  Papal  claim  of  supremacy  over  the 
temporal  and  Germanic  imperial  authority.  The  Emperors  claimed  to  be  successors  of  the  Roman 
Emperors,  calling  themselves  kings  of  the  Romans  and  Caesars;  and  if  the  house  of  Hapsburg 
should  ever  breed  a  Napoleon,  (a  thing  not  much  to  be  feared,)  I  have  no  doubt  that  the  claim 
would  be  instantly  renewed  to  all  the  dominion  ruled  by  Augustus,  To  their  claims  as  Imperator 
or  Embratur,2  the  Roman  Pontiff  acceded,  but  to  nothing  more — only  as  Imperator  or  Dictator. 
To  the  authority  of  the  Pontifex  Maximus  of  the  ancient  Romans,  the  Pope  had  succeeded)  and 
that  power,  in  the  time  of  Augustus,  had  obtained,  in  fact,  the  sovereign  sway.  The  triple  mitre 
or  crown  of  the  Pontiff  had,  to  ail  intents  and  purposes,  risen  above  the  single  crown  of  the  king, 
Jesus  of  Bethlehem,  who  was  foretold  by  all  the  Prophets,  had  come,  as  Buddha  and  as  Cristna 
had  come,  and  had,  through  the  medium  of  St.  Peter,  transmitted  his  authority  to  the  head  of  the 
Catholic  or  universal  church,  which  was  received  with  dutiful  submission  by  the  Great  Constantine, 
its  eldest  son.  In  the  person  of  Octavius  Caesar  the  offices  of  Pontifex  Maximus  and  Emperor  or 
Dictator  were  united,  therefore  he  legally  possessed  all  power.  In  the  person  of  Constantino,3  by 
Mb  surrender  of  part  to  the  Pope,  they  became  divided,  and  he  surrendered  that  power,  which  he 
only  held  as  delegate,  into  the  hand  of  its  rightful  owner,  the  successor  of  St.  Peter,  the  head 
fisherman  (as  the  Pope  called  himself)  of  Galilee.  But  he  claimed  to  be  Pontifex  Maximus,  not 
Pontifex  Magnus,  which  brought  the  whole  world  under  his  sway.  The  grounds  and  nature  of  this 
claim,  and  the  general  character  of  the  mighty  empire  which  flourished  beneath  it  in  a  former  time, 
will  be  described  at  large  in  a  future  book.  The  claim  of  the  Popes  to  supernatural  knowledge,  is 
not  in  reality  so  monstrously  absurd,  as  at  first  it  seems  to  be,  if  every  thing  were  supposed  (as  1 
have  no  doubt  it  was)  to  occur  in  each  cycle,  as  it  had  done  before.  As  the  Supreme  Pontiff  knew  the 

'  Oreuzei,  Liv.  v.  CL  ii,  p.  320.  *  Niebuhr,  ed.  Walter,  Vol.  I  p  64. 

3  Whoso  grand  equestrian  statue  stands,  as  it  ought  to  do,  in  the  poitico  of  St,  Peter'b,  guarding  the  entrance  to  tin* 
temple,  but  not  in  the  temple— the  fiist  servant  of  the  living  God  within. 


BOOK  II.   CHAPTER  I.   SECTION  3.  57 

history  of  the  cycle,  he  could  tell  what  would  happen  in  any  part  of  it.  This  was  the  theory,  and 
he  might  easily  account  for  his  own  ignorance  or  his  knowledge  not  being  equal  to  that  of  his  pre- 
decessors, as  saints  account  for  want  of  power  to  perform  miracles, — his  own  want  of  faith  or  his 
own  or  the  general  decay  of  piety.  Excuses  of  this  kind  are  never  wanting  to  devotees.  The 
Pontifex  Maximus  carried  the  crosier,  as  may  be  seen  on  the  medals  of  the  high-priest  Julius 
Caesar,  and  by  law  his  person  was  sacred,  and  his  life  could  be  forfeited  by  no  crime*  The  assas- 
sin's dagger  was  the  only  resource. l  It  is  perfectly  clear  that  the  mitre  in  ancient  Rome  had 
obtained  the  supreme  power.  Fortunately  the  power  of  the  sword  saved  the  Western  world  from 
the  fate  of  Tibet.  It  was  before  observed  (Vol.  I.  pp.  6D1,  692),  that  when  the  French  possessed 
Italy,  they  examined  the  chair  of  St.  Peter,  and  found  upon  it  signs  of  the  Zodiac.  There  is  also 
a  published  account,  written  by  a  Roman  of  eminence  before  the  time  of  the  French  invasion, 
which  states,  that  the  same  thing  was  observed,  and  much  discussed,  on  the  chair  being  formerly 
taken  down  to  be  cleaned.  The  Zodiac  had  been  forgotten,  or  the  chair  would  not  have  been  again 
taken  down.  This  is  the  chair  of  St.  Peter  with  its  Zodiacal  chain,  on  which  the  Pope  is  sup- 
posed to  sit  to  rule  the  empire  of  his  first  crown,  of  the  planets,  which  I  named  in  my  last  book. 
It  must  not  be  forgotten  that  his  triple  crown  is  emblematical  of  his  three  kingdoms.  The  illus- 
trious Spaniard  did  not  err  far  \vhen  he  said,  that  the  life  of  Jesus  was  written  in  the  stars. 

Irenasus  was  Bishop  of  Lyons.  He  was  one  of  the  first  fathers  of  the  church  who  suffered  mar- 
tyrdom, and  generally  accounted  one  of  its  most  eminent  and  illustiious  early  writers.  He  was  an 
Asiatic,  but  was  sent  as  bishop  to  Gaul.  He  founded  or  built  a  church  in  that  country.  This 
church  is  yet  remaining  at  Lyons,  though  in  the  combe  of  almost  2000  years  no  doubt  it  has 
undergone  many  alterations.  On  the  fioor,  in  front  of  the  altar,  may  be  seen  a  Mosaic  pavement 
of  the  Zodiac,  though  a  considerable  part  of  it  is  worn  away.  This,  like  the  chair  of  St.  Peter,  I 
have  partly  discussed  before — Vol.  L  pp.  19,  20,  and  690.  Persons  who  do  not  look  deeply  into 
these  matters  are  easily  blinded  by  being  told,  that  it  is  the  remains  of  an  old  temple.  But  Ire- 
nseus  had  no  power  to  get  possession  of  Roman  pagan  temples.  The  pretence  is  totally  void  of 
foundation.  The  style  of  building,  its  records,  &c  ,  all  shew  that  what  its  priests  say  is  true,  viz. 
that  it  was  built  by  Irenaeus.  On  many  other  churches,  which  never  were  Roman  temples,  both  in 
Britain  and  elsewhere,  similar  marks  of  the  esoteric  religion,  which  I  have  partly  unfolded,  may  be 
seen.  Nothing  of  this  kind  is  more  striking  than  the  Pagan  Sibyls  seen  in  many  places,  particu- 
larly surrounding  the  Casa  Santa  at  Loretto,  the  mofat  sacred  of  all  the  shrines  of  the  Mack  God — 
where,  in  the  affected  poverty  of  a  cottage,  and  amidst  gold  and  diamonds  without  measure  or 
number,  I  saw  him  sitting  enthroned.  2 

I  entertain  a  strong  suspicion  that  if  we  could  fairly  get  at  the  secret  of  the  Vatican,  we  should 
find  it  held,  that,  in  ancient  times,  there  were  several  high-priests  or  vicars  of  God  upon  the  earth, 
but  that  they  were  all  united  in  the  person  of  Jesus  of  Bethlehem,  xvho  passed  down  his  power  by 
St.  Peter  to  the  Popes,  who  inherited  his  undivided  power  over  the  whole  world.  From  their 
adoption  of  the  rites  of  the  Roman  Pontiff,  and  of  Jesus,  of  Cyrus  and  Cristna,  and  of  the  Trojan 
priests,  who,  in  fact,  were  the  predecessors  of  those  of  Rome,  I  think  they  were  disposed  to  admit 
several  branches,  all  centering  in  Jesus,  or  perhaps  in  the  last  and  lenth,  the  Popes.  This  is  cor- 
rectly the  doctrine  of  the  Lama  of  Tibet.  Though  the  human  body  of  the  Lama  dies,  he  is  be- 

»  R.  Taylor's  Dieg.  pp.  141,  142,  note. 

*  The  riches  of  this  temple  were  carried  away  and  dissipated  by  the  priests  to  prevent  the  French  from  getting  pos- 
session of  them,  when  they  overran  Italy  in  the  great  revolution  war.  But  since  the  restoration,  in  this  age  of  light,  in 
proportion  to  the  time,  they  have  increased  faster  than  ever  they  did  in  the  age  of  darkness. 

VOL.   II.  I 


58  SEVEN   SACRAMENTS.      EUCHARIST. 

lieved  to  remove  to  some  new  body,  not  to  die.  It  is  with  a  view  to  this  part  of  the  rnythos  that 
the  pedigrees  are  so  carefully  given  in  the  Old  and  New  Testaments,  which  are  called  testaments, 
because  they  are  witnesses  to  the  legality  of  this  claim.  But  all  this  will  be  explained  in  a  future 
book. 

4.  Having  shewn  the  identity  of  the  ancient  and  modern  Roman  Pontifex,  I  shall  proceed  to  the 
celebrated  Seven  Sacraments  of  the  Romish  church,  and  first  to  that  of  the  Eucharist. 

The  first  information  we  have  respecting  the  sacrifice  or  offering  of  bread  and  wine  is  in  Genesis 
xiv.  18, 19,  "  And  Mekhixedek,  king  of  Salem,  brought  forth  bread  and  wine :  and  he  was  the  priest 
of  the  most  high  God.  And  lie  blessed  him,  and  said,  Blessed  be  Abram  of  [by]  the  most  high  God, 
possessor  of  heaven  and  earth."  There  seems  no  doubt  that  this  king  and  priest  was  of  the  religion  of 
the  Persians,  of  Brahma,  of  Mithra,  and  of  A  brain,  as  professed  at  that  time.  The  Mithraitic  sacrifice 
and  the  payment  of  tithes  are  strong  circumstances  in  favour  of  this  opinion.  It  is  not  improba- 
ble, if  Abram  left  his  country  to  avoid  the  abuses  and  idolatry  then  beginning  to  prevail,  that  he 
should  have  come  to  dwell  where  his  religion  ^as  not  yet  corrupted.  We  know  that  the  religion 
of  the  Magi  did  become  corrupted  j  and  it  was  reformed  before  the  time  of  Cyrus  and  Daniel  by  a 
man  called  Zoroaster,  or  Abraham  Zoradust.  The  Rev.  Dr.  Miluer,  Bishop  and  Apostolic  Vicar, 
says,  "  It  was  then  in  offering  up  a  saciifice  of  bread  and  wine,  instead  of  slaughtered  animals,  that 
"  Melchizeclek's  sacrifice  differed  from  the  generality  of  those  in  the  old  law,  and  that  he  prefigured 
"  the  sacrifice  which  Christ  was  to  institute  in  the  new  law  from  the  same  elements.  No  other 
"  sense  than  this  can  be  elicited  from  the  Scripture  as  to  this  matter  3  and  accordingly  the  holy 
"  fathers1  unanimously  adhere  to  this  meaning."2 

St.  Jeroin  says,  "  Melchizedek  in  typo  Christi  panem  et  vinum  obtulit :  et  mysterium  Christia- 
num  in  Salvatoris  sanguine  et  corpore  dedicavit." 3 

It  is  no  little  confirmation  of  this  opinion,  that  we  find  Jesus  Christ  in  the  New  Testament  re- 
presented as  a  priest  after  the  order  of  Melchizedek.4  To  account  for  this,  divines  have  been  much 
puzzled.  If  it  be  admitted,  (and  I  think  it  will  be  difficult  to  be  denied,)  that  the  religions  of 
Melchizedek,  of  Abram,  Mithra,  and  Jesus,  were  all  the  same,  there  will  be  no  difficulty  in  explain- 
ing the  passages  in  the  Epistle  to  the  Hebrews  respecting  Melchizedek.  Jesus  was  correctly  a 
preacher  or  priest  of  this  order  or  religion.  The  early  Christians  found  the  ancient  legends,  tradi- 
tions, and  circumstances ;  but  probably  their  connexion  was  as  little  known  to  them  as  to  their 
successors,  the  Cyprians,  Augustins,  &c.  However,  I  cannot  well  bo  told  that  this  connexion 
between  the  bread  and  wine  of  Melchizedek  and  the  Christian  eucharist  is  merely  the  produce  of  a 
fertile  imagination,  as  I  am  supported,  according  to  Dr.  Milner,  by  the  ancient  fathers  of  the 
church  unanimously. 

The  temple  of  Jupiter,  without  statue,  on  Mount  Carmel,  where  Pythagoras 5  studied  philoso- 
phy, was  the  temple  of  Melchizedek,  as  Eupolemus  witnesses.  ° 

For  a  long  time  violent  and  even  bloody  feuds  took  place  among  the  Christians  respecting  the 
celebration  of  what  we  call  Easter,— -the  festival,  in  fact,  of  the  goddess  Eostre  or  the  Saxon  or 
Sidonian  Asteroth  or  Astarte.7  In  fact,  two  separate  and  distinct  things  as  they  were  then 
become,  even  if  they  were  identical  in  their  origin,  were  confounded  together.  These  were  the 


1  St,  Cypr.  Ep.  Ixiii. ;  St.  August  in  Ps,  xxxiii. ;  St.  Ohrys.  Horn.  xxxv.  •>  St  Jeroin,  Ep,  cxxvi ,  &c. 

a  Milner,  End  Rel.  Cont.  Let.  40,  p  56.  3  Bryant  on  Philo,  p.  275 

4  Heb.  vii.  1,  10,  i  1,  15.  *  Who  was  a  follower  of  that  religion  of  which  Jesus  of  Nazareth  way. 

6  See  Vol.  I.  p.  39,  note,  pp.  82, 94, 329, 389,  790,  823.  1  Bower>  Hist.  Popes,  pp.  27-37. 


BOOK  II.    CHAPTER  I.   SECTION  4.  59 

Jewish  Passover  and  the  sacrifice  of  bread  and  wine  of  Melchizedek ;  and,  in  the  early  ages  of 
Christianity,  they  were  still  observed  by  the  Persians  or  the  followers  of  Mithra.  The  ignorant 
devotees  found  a  tradition  of  Jesus  keeping  the  Passover  on  the  fourteenth  day  of  the  moon,  of  the 
first  month ;  they  also  found  traditions  of  Jesus  being  declared  to  be  a  priest  of  the  order  of  Mel- 
chizedek. They  also  found  among  them,  or  at  least  among  such  of  them  as  derived  their  descent 
from  the  Gentiles  of  Mithra,  the  sacrifice  of  Bread  and  Wine  or  Water.  The  mystical  and  figura- 
tive expressions  attributed  to  Jesus  they  construed  literally,  and  thus  came  the  real  presence.  But 
their  hatred  of  the  Jews  would  not  permit  them  to  acknowledge  it  to  be  the  Jewish  Passover,  and 
therefore  they  changed  it  from  the  day  on  which  it  ought  to  have  been  celebrated— the  fourteenth 
— to  the  day  on  which,  by  no  possibility,  it  could  have  taken  place,  viz.  the  Sunday  afterward — 
the  supposed  day  of  the  resurrection  of  Jesus.  After  many  centuries,  when  the  Protestants  arose, 
they  seern  to  have  been  most  exceedingly  puzzled  to  know  what  to  do  with  this  rite  j  but  at  last 
they  settled  it  as  we  have  it  now,  excluding  the  sacrifice,  and  construing  the  words  attributed  to 
Jesus  litera-figuratively,  but  keeping  it  still  on  the  Sunday,  the  hatred  towards  the  Jews  having 
at  that  time  suffered  no  abatement.  I  have  used  the  compound  word  litera-figuratively  to  endea- 
vour to  express  the  nonsense  of  the  Protestants,  who  say,  that  the  words  flesh  and  blood  are  figu- 
rative, but  still  that,  as  flesh  and  blood,  they  are  verily  and  indeed  taken.  The  straightforward 
doctrine  of  the  Romish  church  may  be  false  and  shocking,  but  it  is  not,  like  that  of  the  Protestants, 
mere  contradictory  nonsense.  I  beg  that  I  may  not  be  accused  of  speaking  irreverently  of  the 
rite  itself,  for  it  is,  in  my  opinion,  in  its  primitive  simplicity  as  used  by  Jesus  Christ,  without 
exception  the  most  beautiful  religious  ceremony  ever  established  in  the  woild. 

The  whole  of  the  ancient  Gentile  and  Druidical  ceremonies  of  Easter  or  the  Saxon  Goddess 
mswy  Ostrt,  or  Eostre  of  the  Germans,  is  yet  continued  over  all  the  Christian  world.1  This 
festival  began  with  a  week's  indulgence  in  all  kinds  of  sports,  called  the  carne-vale,  or  the  taking 
a  farewell  to  animal  food,  because  it  was  followed  by  a  fast  of  forty  days.  An  account  of  this,  of 
Shrovetide,  of  Ash  Wednesday,  &c.,  &e.,  may  be  found  in  Cleland's  Specimens;2  but  his  expla- 
nation is  not  very  satisfactory,  and  he  is  in  several  instances  mistaken.  But  I  suspect  in  those 
countries  where  the  God  was  feigned  to  be  cut  in  pieces,  as  Bacchus  on  Mont  Martre,  and  Osiris 
in  Egypt,  and  the  limbs  scattered  about,  the  forty  days  were  the  days  passed  by  Isis  or  the 
Maenades  in  mourning  for  them  and  in  searching  after  them. 3  Amidst  the  great  mass  of  other 
matters  in  which  the  identity  of  the  rites  and  ceremonies  of  the  Gentiles  and  of  the  Christians  are 
shewn,  the  explanation  of  the  origin  of  this  rite  is  not  very  material,  and  I  have  not  taken  much 
pains  about  it.  But  its  existence  over  all  the  North  of  Europe  long  before  the  time  of  Christ 
cannot  be  disputed. 

The  celebration  of  the  Eucharist  by  the  followers  of  Mani,  and  by  some  other  of  the  early  sects, 
affords  a  striking  trait  of  identity  between  the  religion  or  gospel  of  the  Persians  or  the  Magi,  and 
that  of  Jesus.  Certainly,  the  nonsense  which  devotees  will  talk,  or  which  devotees  will  believe,  is 
almost  incredible.  But  yet  it  is  quite  incomprehensible  to  me  how  any  set  of  persons  or  sect  (if 
they  were  immediate,  or  in  a  direct  line,  descendants  from  Jesus  Christ,  and  if  the  account  in  the 
gospel  histories  be  true)  can  admit  the  institution  of  the  Lord's  Supper,  and  take  the  cup  with 
water,  instead  of  wine,  the  nature  of  the  liquid  being  considered  not  a  trifle  or  of  little  consequence, 


1  See  Bochart,  Vol.  L  p.  676;  Anc,  Univers,  Hist.,  Vol.  XIX,  p.  177$  Parkhurst,  in  voce.  *  P-  89. 

3  I  suspect  the  first  part  only  of  Lent  was  devoted  to  mourning,  the  last  three  days  oixly  being-  spent  in  the  search, 
when  long  processions  took  pkce,  and  ended  with  finding  the  whole  God  on  Easter  Sunday,  or  on  the  fourteenth  day. 
In  all  the  churches  in  Italy,  during  these  forty  days,  the  icons  of  the  Virgin  are  covered  with  a  black  crape  veil 

i2 


60  SBVKN    SACRAMENTS       KCCHARI&T. 

but  a  matter  of  the  first  importance.  How  is  it  possible  for  any  sophistry  about  abstemiousness 
to  persuade  a  person  above  the  rank  of  an  idiot,  that  after  Jesus  had  taken  the  cup  with  wine  as 
described  in  our  gospel  histories,  the  rite  ought  to  be  celebrated  by  his  followers,  not  with  wine, 
but  with  water,  as  was  the  case  with  the  Manichasans,  the  Eiicratitea,  Nestorians,  and  others  > 1 

The  real  state  of  the  case  I  apprehend  to  be  this  :  Christians  in  different  countries  found  various 
accounts  and  practices  with  respect  to  this  matter.  The  Judaizing  Christians  considering  it  a 
species  of  passover  (Christ  is  called  the  Passover  of  the  Christians  2 )  or  paschal  supper,  naturally 
described  the  cup  to  contain  wine,  after  the  manner  of  the  Jews  in  their  passover  5  and  we,  who 
adopt  their  gospels,  take  it  with  wine.  On  the  contrary,  the  Manichseans  and  many  of  the  other 
Eastern  sects,  who,  in  fact,  had  their  gospel  directly  and  immediately  from  the  Persian  Magi,  took 
this  rite  with  water  instead  of  wine.  The  cucharist  of  the  Lord  and  Saviour,  as  the  Magi  called 
the  Sun,  the  second  person  in  their  Trinity,  or  their  euchaiistic  sacrifice,  was  always  made  exactly 
and  in  every  respect  the  same  as  that  of  the  orthodox  Christians,  except  that  the  latter  use  wine 
instead  of  water.  This  bread-and- water  sacrifice  was  offered  by  the  Magi  of  Persia,  by  the  Essenes 
or  Therapeutae,  by  the  Gnostics,  and,  indeed,  by  almost  if  not  quite  all  the  Eastern  Christians, 
and  by  Pythagoias  in  Greece  and  Numa  at  Rome. 

The  Ebionites  or  Nazarenes  were  unquestionably  the  most  immediate  and  direct  followers  ot 
Jesus.  They  were  resident  in  Judea;  they  aic  acknowledged  to  have  been  among  the  very  earliest 
of  the  sects  of  Christians.  As  uncertain  as  tradition  is,  it  is  difficult  to  believe  that,  in  less  than 
one  hundred  years  after  the  death  of  Christ,  they  should  not  have  retained  a  correct  tradition  of 
this  rite,  if  they  had  really  received  it  from  him,  and  if  there  had  been  any  certainty  on  the  subject. 
They  are  described  as  a  very  low,  poor,  ignorant  race  of  people.  They  are  said  to  have  had  a 
written  gospel.  Some  persons  have  supposed  the  gospel  of  Matthew  to  have  been  theirs.  But  I 
think  the  very  circumstance  of  their  having  used  water  instead  of  wine  is  sufficient  to  prove  that 
this  cannot  be  true.— All  these  circumstances  afford  traces  of  the  existence  of  this  rite  among  the 
Persians  long  before  the  man  Jesus  of  Jtidea  is  said  to  have  lived. — The  moderns  have  not  known 
what  to  make  of  the  rite.  In  the  service  of  our  Edward  the  Sixth,  water  is  directed  to  be  mixed 
with  the  wine.  This  is  an  union  of  the  two ;  not  a  half  measure,  but  a  double  one.  If  it  be  cor- 
rect to  take  it  with  wine,  then  they  were  right;  if  with  water,  they  still  were  right \  as  they  took 
both,  they  could  not  be  wrong. 3 

The  Persians  had  a  rite  called  the  festival  of  Saka,  Sakea,  or  Sakia,  which  M.  Beausobre  has 
shewn  was  probably  the  Manicheean  Eucharist  or  Love  Feast.  He  observes, 4  that  Cyril  in  calling- 
it  Ischas  has  probably  meant  to  travesty  the  woik  Saka.  Ischas  or  Ischa  was  the  name  of  both 
Sarah  the  wife  of  Abraham  and  of  Jesus.5  Most  likely  it  merely  means  the  Saviour  ;  but  it  pretty 
nearly  identifies  the  name  of  Jesus  with  that  of  Buddha.  To  the  word  Saka  and  its  origin  or  cor- 
ruptions, I  shall  return  by  and  by. 

According  to  Justin's  account,  the  devils  busied  themselves  much  with  the  Eucharist.  After 
describing  in  several  places  that  bread  and  wine  and  water  were  used  in  the  Christian  rite,  he  says, 
"  And  this  very  solemnity  too  the  evil  spirits  have  introduced  into  the  mysteries  of  Mithra m,  for 
"  you  do  or  may  know,  that  when  any  one  is  initiated  into  this  religion,  bread  and  a  cup  of  water, 
"  with  a  certain  form  of  words,  are  made  use  of  in  the  sacrifice."6 

J  Clemens  Alex,  and  Epiphanius  j  Dupuis,  Vol  III  pp  85,  325,  4io.  3  1  Cor.  v.  7, 

s  Dr.  Grabe's  notes  upon  Iienaeus,  Lib.  v.  Cap  ii.  *  Liv.  ix.  Ch,  viii.  p.  729. 

4  See  Vol.  I  pp  583,747,836. 

6  See  Reeves's  Justin,  and  notes  on  Sect.  Ixxxvi.  The  followers  of  Tatian  used  no  wine,  only  water,  in  the  Eucha- 
rist. Mosh.  Hist.,  Cent.  2,  Ch.  v.  S.  ix. ;  see  also  Cent,  2,  Ch,  iv.  S.  xii. 


BOOK  II.  CHAPTER  J.  SECTION  4.  61 

Hyde  says,  "  DeTinctione,  cle  oblatione  panis,  et  de  imagine  resurrectionis,  videatur  doctiss.  de 
laCerda  ad  ea  Tertulliani  loca  ubi  de  hisce  rebus  agitur.  Gentiles  citra  Christum,  talia  celebrabant 
Mithriaca  quse  videbantur  cum  doctrin&  eucharistice  et  resurrectionis  et  aliis  ritibus  Christianis 
con  venire,  quae  fecerunt  ex  Industrie  ad  imitationem  Christianis  mi :  unde  Tert.  et  Patres  aiunt  eos 
talia  fecisse,  duce  diabolo,  quo  vult  esse  simia  Christi,  &c.  Volunt  itaque  eos  res  suas  ita  compa- 
r&sse,  ut  Mithra  mysteria  essent  eucharisticB  Christiana  imago.  Sic  Just.  Martyr,  p.  98,  et  Tertul- 
lianus  et  Chrysostomus,  In  suis  etiam  sacris  habebant  Mithriaci  lavacra  (quasi  regenerationis) 
in  quibus  tingit  et  ipse  (sc.  sacerdos)  quosdam  utique  credentes  et  ndeles  suos,  et  expiatoria 
delictorum  de  lavacro  repromittit,  et  sic  adhuc  initiat  Mithrse."1  From  a  quotation  of  Gorius,  it 
seems  the  modern  as  well  as  the  ancient  fathers  have  recourse  to  the  very  satisfactory  agency  of 
the  devil,  to  account  for  these  things. 

Our  catechism  says,  that  the  sacrament  of  the  Lord's  Supper  was  ordained  for  the  continual 
remembrance  of  the  SACRIFICE  of  the  death  of  Christ ;  and,  that  the  outward  part  or  sign  of  the 
Lord's  Supper  is  bread  and  wine.  It  then  goes  on  to  say,  that  the  inward  part  or  thing  signified 
is  the  body  and  Mood  of  Christ  (thing  signified  !),  which  are  verily  and  indeed  taken,  and  received 
by  the  faithful  in  the  Lord's  Supper.  It  then  concludes  by  saying,  that  the  souls  of  those  who 
partake  of  this  sacrament  are  to  be  refreshed  by  the  body  and  blood  of  Christ,  as  their  boclie&  are 
by  the  bread  and  wine. 

A  very  learned  and  ingenious  clergyman  of  the  Church  of  England,  Mr.  Glover, a  has  said,  "  In 
"  the  sacrament  of  the  altar  is  the  natural  body  and  blood  of  Christ  vere  et  realiter,  verily  and 
"  indeed,  if  you  take  these  terms  for  spiritually  by  grace  and  efficacy  ;  but  if  you  mean  really  and 
"  indeed,  so  that  thereby  you  would  include  a  lively  and  moveable  body  under  the  form  of  bread 
w  and  wine,  then  in  that  sense  is  not  Christ's  body  in  the  sacrament  really  and  indeed/'  And  thus 
he  sophistically  explains  away  the  two  plain  words  ver§  and  realiter.  How  is  it  possible,  without 
the  grossest  abuse  of  language,  to  make  the  words  verily  and  indeed  mean  spiritually  by  grace  and 
efficacy  ?  However,  his  ingenious  sophistry  does  not  affect  my  argument,  as  all  I  undertake  is,  to 
shew  that  this  rite  is  more  ancient  than  Christianity— and  this, cannot  be  disputed, 

When  the  reader  has  duly  considered  all  the  other  circumstances  which  I  have  brought  together 
respecting  the  religions  or  doctrines  of  Mithra,  the  Esseneans,  Pythagoreans,  Jesus,  &c.,  he  will 
not  deny  the  strong  probability  that  the  sacrifice  of  the  Mass,  or  of  bread  and  wine,  as  is  asserted 
by  the  Romish  Apostolic  Vicar,3  Dr.  Milner,  has  descended  even  from  the  remote  time  of 
Abraham. 

The  Mass  of  the  Romish  Church  is  of  the  very  first  importance  in  their  religion.  The  word 
Mass,  it  has  been  said,  is  taken  from  the  ceremonies  of  Isis,  in  which,  after  the  ceremonies  and 
the  other  mysteries  were  ended,  the  people  were  dismissed,  by  the  Greeks,  with  the  words 
Aao*£  a$ecn$,  which  mean,  the  people  may  retire;  that  the  Romans,  in  the  same  ceremonies, 
used  the  words  Ite,  Mis&io  est;  (see  Apuleius  de  Missio;)  and,  that  the  Missio,  by  corruption,  has 
become  Messe  or  Mass* 4  This  is  very  unsatisfactory.  I  believe  the  meaning  of  the  Mess  or 
Mass  is  nothing  but  the  Latin  name  for  corn  or  bread,  and  that  to  the  expression  Ite,  Missio  est, 
a  word  for  finished  was  originally  added  or  is  understood,  or  has  been  by  degrees  dropped. s  Of 


1  De  Bel.  Vet.  Pers.  Cap  iv.  p.  J 13.  «  Remarks  on  Marsh's  Comp.  View,  p.  102. 

*»  The  Vicars  Apostolic,  I  understand,  receive  episcopal  ordination,  but  have  more  power  than  ordinary  bishops. 
Dr  Alexander  Geddes,  whom  I  have  often  quoted,  sustained  the  same  rank* 

4  ApuL  Lib.  xvf,  de  Asino  aureo  \  Pol.  Virg.  Cap.  xii. 

*  In  Yorkshire,  on  the  festival  of  St.  Thomas,  wheat  is  given  to  the  poor,  and  it  is  eaten  not  ground,  but  boiled 
whole,  called/H4m<mty.  This  is  the  sacrifice  of  the  Messis  or  Mass. 


62  SEVEN    SACRAMENTS.      EUCHARIST. 

the  descent  of  the  Mass,  or  the  sacrifice  of  bread  and  wine,  from  Melchizedek,  I  have  had  frequent 
opportunities  of  speaking.1  And  I  have  shewn  that  this  sacrifice  was  common  to  many  ancient 
nations.  M.  Marolles,  in  his  Memoirs,  2  quotes  Tibullus,  in  the  fourth  elegy  of  his  third  book, 
where  he  says  that  the  Pagans  appease  the  Divinity  with  holy  bread  —  Fane  pio  placant  ;  that 
Virgil,  in  the  fifth  book  of  the  JSneid,  says,  they  rendered  honours  to  Vesta,  with  holy  bread, 


Farre  pio  et  pUnb  suppler  veneratur  acerrti.  —  Lines  744,  745. 

He  adds,  that  the  words  of  Horace,  Farre  pio  et  saliente  mica,  relate  to  the  same  thing,  and  that 
Tibullus,  in  the  panegyric  to  Messala,  wrote  that  a  little  cake  or  a  little  morsel  of  bread  appeased 
the  Divinities.  Parvaque  ccelestes  pacavit  mica.  As  I  have  before  repeatedly  observed,  the  sacri- 
fice without  blood  was  ordered  by  Numa  Pompilius,  and  practised  by  Pythagoras.  It  may  be 
remarked,  in  passing,  that  the  term  to  immolate,  which  is  used  for  sacrifice,  may  come  from  the 
Latin  word  mola,  which  was  the  name  that  the  Pagans  gave  to  the  little  round  bits  of  bread  which 
they  offered  to  their  Gods  in  this  sacrifice.  The  Mass  is  also  called  the  Host.  This  word  means 
a  host,  a  giver  of  hospitality,  and  also  an  enemy,  and  the  host  of  heaven,  and  is  the  name  of  the 
harbour  of  the  city  of  Saturn-ja  or  Valencia  or  Roma,  Ostia. 

The  Romans  celebrated,  on  the  22nd  of  February,  the  feast  of  Charisties  or  Caristies  or  Charis- 
tia.  From  the  character  of  this  festival,  I  have  a  strong  suspicion  that  the  name  was  a  corruption 
of  the  ancient  Chrest,  Xprjg  and  E^o>£,  Creuzer  3  says,  "  This  was  a  family  or  domestic  feast, 
"  which  the  Roman  religion  exhibits  in  its  aspect  most  moral  and  amiable.  It  followed  several 
*c  days  of  mourning  for  departed  friends.  The  oldest  of  the  family,  he  who  first  in  the  order  of 
"  nature  would  go  to  increase  the  number  of  those  who  were  already  gone,  reunited  all  its  mem- 
"  bers  at  a  feast  of  love  and  harmony  \  when  the  object  was  to  reconcile  all  differences  among  the 
"  members  of  it."  As  M.  Creuzer  observes,  w  it  shews  beautifully  that  the  ancients  did  not 
"  separate  the  contemplation  of  the  future  from  present  joys.  The  day  was  sacred  to  Concord 
"  and  the  Lares,  and  finished  the  old  and  began  the  new  year."  And  it  must  be  acknowledged 
that  nothing  more  beautiful  could  well  be  imagined.  —  From  this  Charisties  comes  our  Charity  and 
Caritas,  not  exclusively  in  the  sense  of  giving  to  the  poor,  but  in  that  of  brotherly  love  as  used  by 
Paul,  And  here  we  have  among  the  oldest  of  the  ceremonies  of  Italy,  the  Eucharist  or  ev%apisru* 
of  the  Christians. 

Valerius  JVlaximus  4  says,  "Convivium  etiam  solenne  majores  instituerant  :  idque  C/iaristia  appel- 
"  laverunt,  cui  prater  cognatos  et  affines,  nemo  interponebatur  :  ut  si  qua  inter  necessarios  querela 
u  esset  orta,  apud  sacra  rnensae,  et  inter  hilaritatem  animorum,  favoribus  concordiae  adhibitis,  tolle- 
"  retur."  5  Cleland  shews  that  this  festival  was  in  use,  as  we  might  expect,  among  the  Celts  and 
Druids.6 

This  festival  in  Hebrew  was  called  taip  jww,  a  feast,  communion.7  From  this  comes  our 
communion. 

Similar  to  the  Italian  Charistia  was  the  beautiful  and  simple  rite  of  the  Jews,  of  breaking  bread 
and  drinking  with  one  another  at  their  great  festivals,  in  fact  of  celebrating  the  sacrifice  of  bread 


1  See  Vol.  I.  pp.  718,  725,  823.  *  P.  2i5.  5  Livre  dnqirifeme,  CU.  iii,  p.  456. 

4  Lib.  ii.  Cap  i,  Sect.  8. 

5  That  bloody  sacrifices  were  not  used  in  tlie  earliest  times  is  an  opinion  supported  by  Sophocles ;  Pausanias,  de 
Cerere  Phrygialeusi ,  by  Plato,  de  Legibus,  Lib.  vi.  j  and  by  Erapeclocles,  Lib.  de  Antiq,  Temp, 

6  Spec.  Etymol.  Vocab,  p.  111.  *  Vail.  Coll.  Hib.  Vol.  V.  p.  224. 


BOOK  II.     CHAPTER  I.     SECTION  4.  63 

and  wine  so  appropriate  to  Jesus,  the  priest  of  the  order  of  Melchizedek,  which  was  converted  in 
a  later  day  into  a  horrible  mystery.  When  a  Jew  has  broken  the  bread  and  partaken  of  the  cup 
with  his  fellow,  it  is  considered  that  a  peculiar  and  brotherly  affection  is  to  subsist  between  them 
for  the  next  year ;  and,  if  there  had  been  any  previous  enmity,  this  ceremony  is  considered 
the  outward  sign  (of  an  inward,  spiritual  grace),  that  it  no  longer  exists.  In  all  Jewish  families, 
after  their  paschal  supper,  the  bread  is  always  broken,  and  the  grace-cup  is  tasted  and  sent  round 
by  the  master  of  the  house.  It  is  described  as  one  of  the  last  actions  of  Jesus,  when  he  had 
reason  to  believe  that  his  enemies  would  proceed  to  violence  against  him,  and  is  in  strict  keeping 
with  what  I  am  convinced  was  the  beautiful  simplicity  of  every  part  of  his  character  and  life.  The 
reader  will  please  to  observe  that  when  I  speak  thus  of  Jesus  Christ,  I  give  no  credit  to  the  im- 
proper conduct  ascribed  to  him,  or  to  the  fact  of  his  having  taught  the  immoral  doctrines  ascribed 
to  him  in  the  gospel  histories l  of  the  different  sects  of  his  followers,  so  inconsistent  with  his  gene- 
ral character. 

Jesus  is  made  to  say,  "  This  is  my  flesh/'  "  This  is  my  blood.3'  If  we  take  these  words  to 
the  letter,  they  were  evidently  not  true.  The  articles  spoken  of  were  neither  his  flesh  nor  his 
blood.  Then  it  is  surely  only  consistent  with  candour  to  inquire  what  meaning  could  be  given  to 
them,  agreeable  to  common  sense  and  the  meaning  of  this,  at  that  time,  ancient  ceremony.  This, 
I  think,  will  be  found  in  the  fact  which  we  all  know,  that  he  abolished  among  his  followers  the 
shocking  and  disgusting  practice,  at  that  time  common,  of  offering  sacrifices  of  flesh  and  blood,  so 
well  described  by  the  Rev.  Mr.  Faber,  and  at  that  time  still  practised  upon  grand  occasions  among 
the  Druids  or  Chaldees,  and  Romans,  even  to  the  length  of  offering  human  victims. — It  seems  not 
unlikely  that  we  have  only  part  of  the  speech  of  Jesus,  that  its  object  was  the  abolition  of  that 
disgusting  and  atrocious  practice,  and  that  his  speech  had  reference  to  it.  Speaking  as  he  did,  or 
is  said  to  have  done,  always  in  parables,  he  might  readily  use  the  figurative  expression  in  reference 
to  something  which  had  passed  before  against  bloody  sacrifices :  and  at  that  time  he  might  use 
the  words,  This  is  my  bodys  and  this  is  my  bloody  which  I  offer;  i.  e.  This  is  my  offering  of  body 
(or  flesjh)  and  blood,  and  no  other.  It  was  the  offering  of  Melchizedek  and  of  Pythagoras,  his 
predecessors,  and,  probably,  originally  of  all  nations,  *  The  bread  was  always  broken,  and  is  yet 
broken,  in  the  ceremony,  and  given  as  a  token  of  remembrance,  precisely  as  he  used  it.  Eat  this 
in  remembrance  of  me.  How  could  any  words  be  more  natural  ?  This  agrees  very  well  with  what 
he  is  made  to  say  in  the  Gospel  of  the  Nazarenes  :  "  I  came  to  abolish  sacrifices,  and  unless  ye 
"  cease  to  offer  sacrifices,  the  wrath  of  God  shall  not  cease  from  you."2 

The  whole  paschal  supper  was  a  festival  of  joy  and  gladness,  to  celebrate  the  passage  of  the 
sun ;  and,  after  the  family  had  eaten,  the  remainder  was  given  to  the  poor,  along  with  such  other 
matters  as  the  elect  or  chapter  could  spare  5  for  I  apprehend  the  XOWDWO*,  or  community  of  goods, 
was  confined  at  first  to  the  lodge,  to  the  seventy-two  j  and  perhaps  the  Eucharist  was  at  first 
taken  by  only  the  twelve  elect  or  perfect  in  the  mysteries.  The  probability  of  these  matters  must 
be  left  to  the  reader.  The  evidence  is  not  very  clear,  though  the  probability  is  strong.  This 
seems  to  me  to  be  a  rational  explanation  of  the  words,  and  is  consistent  with  the  general  character 
of  Jesus — the  character  of  the  priest  after  the  order  of  Melchizedek.  It  dovetails  well  into  the 
historical  fact  of  no  sacrifice  of  animals  having  ever  taken  place  in  his  religion,  and  with  the  Gen- 
tile histories.  And  when  he  was  founding  his  religion  on  the  Mosaic  system,  there  does  seem 


1  Probably  some  of  the  spurious  gospels;  for,  happily,  on  the  testimony  of  the  canonical  Gospels— uticontradicted  by 
respectable  profane  history — even  ytnbellewn  have  concurred  with  the  Author  in  paying  a  tribute  of  respect  to  "  the 
*'  beautiful  simplicity  of  every  part  of  the  character  and  life"  of  JESUS  CHRIST.  Editor. 

*  J.  Jones  on  Can-on,  Pt.  II.  Chap,  xxv.  Art.  12,  p.  275. 


64  BAPTISM. 

to  require  an  explanation  of  the  reason  why  the  ordained  sacrifices  were  abolished.  Here  we  see 
the  reason  why  the  Melchizedekian  sacrifice  was  restored,  or  declared  to  be  enough,  without 
holocausts  or  even  paitial  burnt- offerings. 

Besides  the  Chariatia  of  the  Romans,  as  above  described,  there  must  have  been  some  other 
ceremony  very  similar,  or  some  sectaries  must  have  held  opinions  from  which  the  modern  Romibh 
priests  have  copied  their  Transubstantiation,  as  we  find  the  doctrine  alluded  to  by  Cicero.  The 
Rev.  R.  Taylor,  in  his  answer  to  Dr.  Pye  Smith, l  says,  "  There  is  a  passage  in  Cicero,  written 
"  forty  years  before  the  birth  of  Christ,  in  \\  hich  he  ridicules  the  doctrine  of  transubstantiation, 
"  and  asks,  how  a  man  can  be  so  stupid  as  to  imagine  that  which  he  eats  to  be  a  God  ?  Ut  illud 
"  quo  vescatur  Deuin  esse  pntet  >" 

The  ancients  always  washed  before  they  sacrificed,  says  Eustache  upon  Homer;2  and  Hesiod 
forbids  any  wine  to  be  offered  to  Jupiter  with  unwashed  hands.3  And  Virgil  tells  us,  that  ^Eneas, 
even  though  the  city  was  on  fire,  durst  not  touch  the  Gods  to  save  them,  till  he  had  first  washed 
his  hands.  In  the  ritual  of  the  Romish  church  it  is  said,  Sacerdos  sanctam  eucharistiam  adminis- 
tratuTus  procedat  ad  altare  lotis  prius  manibus. 

It  was  the  custom  of  the  Pagan  priests  to  confess  before  they  sacrificed,  demanding  pardon  of 
the  Gods  and  Goddesses.  Numa  ordered  this  to  be  observed  by  the  Romans,  not  esteeming  the 
sacrifice  good,  unless  the  priest  had  first  cleared  his  conscience  by  confession.  The  Romish  priests 
are  expected  to  do  this  before  they  celebrate  the  Mass.4 

Numa  oidaincd  that  the  priest  who  made  the  sacrifice  should  be  clothed  in  white,  in  the  habit 
called  an  alba.5  This  is  the  alb  which  he  carries  who  celebrates  the  Mass.  Above  the  alb,  Numa 
ordered  the  sacrificer  to  carry  a  coloured  robe,  with  a  pectoral  or  breast-plate  of  brass,  which  is 
now  often  changed  into  gold  or  silver.  This  is  what  is  called  chasuble.  The  priests  use  also  a 
veil,  with  which  they  cover  the  head,  called  amict.  Ail  these  ornaments  were  introduced  by  Numa. 
They  are  also  most  of  them  found  among  the  Jews. 

The  turnings  and  genuflexions  of  the  priests,  and  their  circular  processions,  were  all  ordered  by 
Numa.6  The  last  were  also  the  Deisuls  of  the  Druids.  ^Du  Cboul  has  shewn,  7  that  the  custom 
of  having  the  Mass  in  the  morning  was  taken  from  the  Egyptians,  who  divided  the  time,  like  the 
Romish  church,  into  prime,  tierce,  and  sexte. 

The  Pagans  had  music  in  their  temples,  as  the  Romish  devotees  have  in  their  churches.  Galiea 
sajb,  they  have  no  sacrifice  without  music.8  I  shall  add  no  more  on  this  subject  here,  but  I  shall 
resume  it  in  a  future  Book.  I  shall  then  try  to  penetrate  to  the  bottom  of  this,  which  I  am  per- 
suaded is  one  of  the  most  profaned  of  the  mysteries. 

5.  The  next  rite  which  I  shall  notice  is  that  of  Baptism. 

That  the  ceremony  of  baptism  is  older  than  the  time  of  Jesus  is  evident  from  the  Gospels  5  °  but 


1  P  1 H.  '  In  II.  i.  3  Hist  Operum  et  Dior.  *  Du  Ghoul,  p.  2?0 

*  Alex  ab  Alex  Lib.  iv.  Cap.  xvii,  «  Du  Choul,  p.  275 ;  and  Pol,  Virg  Lib.  i.  5,  Cap.  xi.  i  P.  309. 

8  Gal  Lib.  xvii.  deOff  ;  Scaliger,  Lib.  i  Poet,  Cap,  xHv.  j  Strabo,  Lib.  x.  s  Arnob.  Lib  vii. 

y  The  Author  makes  no  lefeience  in  proof  of  this  assertion;  and,  whatever  may  have  been  the  practice  of  the  follow- 
ers of  Zoroaster  or  otbeis,  there  i*  no  saifcfdotoiy  evidence  detlucible  fioni  either  the  Old  Testament  or  the  Gospels, 
that  Baptism  was  practised  by  the  Jews  prior  to  the  ministry  of  the  Baptist,  The  Author,  however,  like  many  other 
wnteis,  both  Advocates  and  Opponents  of  baptism,  probably  ovei  looked  the  diffeience  between  #»ir7«r/A«  (washings., 
avto  or  ^-cleansing  &)  and  /W/<r,«a,  which  is  never  used  in  the  N  T  in  the  plural;  01,  perhaps,  he  recollected  the 
question  of  the  Priests  and  Levites  to  John,  "  Why  baptizest  thou  then,  if,"  &c.  ?  (John  i  25.)  On  which  it  ma\ 
be  remarked,  that  the  pi  ououn  thott,  which  is  often  regaided  as  emphatically  contrasting  John  with  otheis  who  had 
previously  baptized,  is  not  emphatically  expressed  in  the  onginal.  It  is  simply,  T<  ey  favltfys;  not  TJ  BV  fl 
St; :  Editor. 


BOOK   II.   CHAPTER   I,   SECTION   5.  65 

how  much  older  it  may  be,  it  is  impossible  to  ascertain.  It  was  a  practice  of  the  followers  of 
Zoroaster.1  Hyde  says,  "  Pro  infantibus  non  utuntur  circumcision  e,  sed  tantum  baptismo  seu 
"  lotione  ad  animce  purifieationern  internam.  Infantem  ad  sacerdotem  in  ecciesiam  adductum 
"  sistunt  coram  sole  et  igne,  qu&  facta  ceremonia,  eundem  sanctiorem  existimant  D«  Lord  dicit 
"  quod  aquam  ad  hoc  afferunt  in  cortice  arboris  Holm :  ea  autera  arbor  revera  est  Haum  Magorum, 
<c  cujus  mentionem  ali£  occasione  supra  fecimus.  Alias,  aliquando  fit  immergendo  in  magnum  vas 
"  aquae,  ut  dicit  Tavernier.  Post  talem  lotionem  seu  baptismum,  sacerdos  imponit  nomen  a 
"  parentibus  inditum."  After  this  Hyde  goes  on  to  state,  that  when  he  comes  to  be  fifteen  years 
of  age  he  is  confirmed  by  receiving  the  girdle,  and  the  sudra  or  cassock. 

The  Holm  or  Haum  here  spoken  of  by  Hyde,  is  the  Phoenix  or  Phoiuix  or  Palm-tree,  called  by 
Burckhardt  and  Buckingham,  in  their  Travels  in  Asia,  the  Dom-tree — the  tree  of  the  sacred  OM.2 

"  De-la  vint,  que  pour  devenir  capable  d'entendre  les  secrets  de  la  creation,  r£v61es  dans  ces 
"  monies  rnysteres,  il  fallut  se  faire  rege'ne'rer  par  ^initiation.  Cette  cer£moniea  par  laquelle,  on 
6f  apprenoit  les  vrais  prindpes  de  la  vie,  s'operoit  par  le  moyen  de  feau  qui  avoit  e*t£  celui  de  la 
"  regeneration  du  monde.  On  conduisoit  sur  les  bords  de  1'Ilissus  le  candidat  qui  devoit  £tre 
"  initie  -9  apr£s  1'avoir  purifie  avec  le  sel  et  1'eau  de  la  mer,  on  repandoit  de  1'orge  sur  lui,  ou  le 
<ff  couronoit  de  fleurs,  et  CHydranos  ou  le  Baptiseur  le  plongeoit  dans  le  fleuve.  I/ usage  de  ce 
"  Baptdme  par  immersion,  qui  subsista  dans  TOccident  jusqu'  au  8e  siecle,  se  maintient  encore 
"  dans  1'Eglise  Greque :  c'est  celui  que  Jean  le  Pr&urseur  administra,  dans  le  Jourdain,  £  Jesus- 
"  Christ  meme.  II  fut  pratiqu6  chez  les  Juifs,3  chez  les  Grecs,  et  chez  presque  tous  les  peuples, 
"  bien  des  siecles  avant  1' existence  de  la  religion  Chretienne :  c'est  encore  une  de  ces  anciennes 
(C  ceremonies  que  Dieu  sanctifta  pour  le  bien  des  homines.  On  vient  de  voir  qu'elle  en  fut 
"  I1  origin e,  dans  les  terns  qui  prec£derent  celui  ou  le  Bapteme  devint  un  Sacrement.  Les  Indians 
"  continuent  a  se  purifier  dans  les  eaux  du  Gange,  qu'ils  regardent  comme  sacres."4 

M.  Beansobre  has  clearly  proved  that  the  Manichaeans  had  the  rite  of  Baptism,  both  for  infants 
and  adults,  in  the  name  of  the  Father,  Son,  and  Holy  Ghost.  He  has  satisfactorily  proved  the 
falsity  of  St.  Augustine  upon  this  point;  but,  indeed,  nothing  which  Augustine  says  against  the 
sect  whom  he  deserted  and  betrayed,  is  worthy  of  any  credit  whatever.  M.  Beausobre  5  says, 
"  Mani  had  more  than  one  reason  for  administering  baptism  to  infants.  This  custom  not  only 
<c  served  to  confirm  his  opinion,  that  corruption  is  in  nature,  and  comes  to  man  by  nature,  but  in 
"  this  he  conformed  to  the  custom  of  the  Magi,/rom  which  he  deviated  as  little  as  he  possibly  could. 
^  This  was  the  way  to  give  them  a  taste  for  his  religion.  The  ancient  Persians  carried  their 
**  infants  to  the  temple  a  few  days  after  they  were  born,  and  presented  them  to  the  priest  before 
"  the  sun,  and  before  the  fire,  which  was  his  symbol.  Then  the  priest  took  the  child  and  baptized 
"  it  for  the  purification  of  the  soul.  Sometimes  he  plunged  it  into  a  great  vase  full  of  water :  it 
(e  was  in  the  same  ceremony  that  the  father  gave  a  name  to  the  child.  When  the  child  had  arrived 
"  at  fifteen  years  of  age,  he  was  presented  again  to  the  priest,  who  confirmed  him  by  giving  him 
"  the  robe  called  the  Sudra  and  the  Girdle.  These  were  the  symbols  or  the  sacraments  of  the 
*c  promises  that  he  made  to  God  to  serve  him  according  to  the  religion  of  the  Persians."  The 
reader  sees  that  Mani  is  said  to  have  deviated  as  little  as  possible  from  the  rites  of  the  Magi. 
This  is  true  enough.  In  fact,  the  Evangelion  of  Zoroaster,  of  the  Romish  Jesus,  and  of  Mani, 
were  all  precisely  the  same  in  punciple,  and  very  nearly  the  same  in  all  their  ceremonies.  The 


1  Hyde  de  ReL  Vet.  Pers.  Cap.  xxxiv.  p.  406.  *  See  Vol.  I.  p.  742,  note,  s  See  Editor's  note  ut  sup. 

*  D'Anc.  Res.  Vol.  I.  p.  292.  5  Liv.  ix,  Ch.  vi.Sect.  xvi, 

VOL.  II.  K 


66  BAPTISM. 


variation  was  not  more  than  might  he  expected  to  arise,  from  distance  in  situation,  in  time,  and 
from  difference  of  languages  and  nations. 

Dr.  Hyde  says, l  "  Et  postea  anno  aetatis  xv°,  quando  incipit  induere  tunicam,  sudra,  et  cin- 
"  gulum,  ut  religionem  ingrediatur,  et  iile  in  articulis  fidei  versatur,  a  sacerdote  ei  datur  confirma- 
"  tio,  utj  ab  eo  tempore,  inter  numerum  fidelium  admittatur,  et  fidelis  esse  reputetur."  If  this 
account  of  Dr.  Hyde's  be  correct,  which  I  believe  no  one  ever  doubted,  it  is  impossible  for  any 
person  to  be  so  blind  as  not  to  see,  that  these  three  extremely  important  and  vital  ceremonies  of 
the  Christian  religion — Baptism,  Christening,  and  Confirmation — were  nothing  but  rites  of  the 
religion  of  the  Magi,  of  Mithra,  or  of  the  sun. 

Upon  this  subject  Justin  says,2  in  Section  Ixxxi.,  "The  devils  110  sooner  heard  of  this  baptism 
"  spoken  of  by  the  prophet,  but  they  too  set  up  their  baptisms,  and  made  such  as  go  to  their  tern- 
"  pies  and  officiate  in  their  libations  and  meat  offerings,  first  sprinkle  themselves  with  water  by 
a  way  of  lustration  $  and  they  have  brought  it  to  such  a  pass,  that  the  worshipers  are  washed  from 
"  head  to  foot  before  they  approach  the  sacred  place  where  their  images  are  kept."  On  the  above 
the  Rev.  Mr.  Reeves  makes  the  following  note :  "  That  such  mock  baptisms  were  set  up  by  the 
"  contrivance  of  the  Devil  in  the  Gentile  world,  we  find  not  only  asserted  by  Justin,  but  all  the 
"  primitive  writers,  and  particularly  by  Tertullian,  de  baptismo.  Certe  ludis  Apollinaribus  et 
"  Eleusiniis  tinguntur,  idque  se  in  regenerationein  et  impunitatem  perjuriorum  suorum  agere 
"  praesumunt.  Thus  were  men  initiated  into  the  mysteries  of  Eleusis,  and  he  who  initiated  them 
"  was  called  'Yfyavo$,  the  waterer,  '¥fy>avo$  6  aywpjs  no?  EXsuermaw.3  Thus  again  we  learn 
"  from  Tertullian,  that  they  initiated  men  into  the  rites  of  I  sis  and  Mithra,  Nam  et  sacris  quibus- 
"  dam  per  lavacrum  initiantur  Isidis  alicujus  aut  Mithrae, 4  the  chief  priest  of  that  Goddess,  (as 
**  Apuleius  describes  his  own  initiation,) fi  leading  the  party  to  be  initiated  to  the  next  bath  5 
<€  where,  having  first  delivered  him  to  the  usual  washing,  and  asked  pardon  of  the  Goddess,  he 
"  sprinkled  him  all  about,  and  bringing  him  back  to  the  temple,  after  two  parts  of  the  day  were 
"  spent,  placed  him  before  the  feet  of  the  Goddess/* 

Mosheim  shews,  by  many  sound  and  ingenious  arguments,  that  the  rite  of  baptism  was  an  old 
ceremony  of  the  Israelites  long  before  the  time  of  Christ. 6 

After  baptism  they  received  the  sign  of  the  cross,  were  anointed,  and  fed  with  milk  and  honey.  y 
Dr.  Enfield  asserts,  that  baptism  xvas  not  used  by  the  Jews,  but  only  by  the  Samaritans. 8    If 
this  be  true,  (but  I  know  no  authority  for  it,)  it  instantly  makes  a  Samaritan  of  Jesus  Christ,     I 
do  not  think  the  Doctor  would  have  liked  this. 

John  the  Baptist  was  nothing  but  one  of  the  followers  of  Mithra,  with  whom  the  deserts  of  Syria 
and  the  Thebais  of  Egypt,  abounded,  under  the  name  of  Essenes.  He  was  a  Nazarite  3  and  it  is  a 
curious  and  striking  circumstance  that  the  fountain  of  JBnon,  where  he  baptized,  °  was  sacred  to 
the  sun.  Though  he  be  said  to  have  baptized  Jesus,  yet  it  is  very  remarkable  that  he  established 
a  religion  of  his  own,  as  is  evident  from  the  meu'who  came  to  Ephesus,  and  were  there  converted 
from  his  religion  to  Christianity  by  St.  Paul.10  This  religion  is  not  extinct,  but  continues  in  some 
parts  of  Asia,  as  we  have  formerly  noticed,  under  the  names  of  Mundaites,  Nazoreens,  Nazourcans, 
or  Christians  of  St.  John. ll 


1  De  Rel.  Vet.  Pers,  Cap.  xxxiv.  p.  406.  *  See  his  Apology,  Sect.  Ixxxvii.  xcvii.  xeviii,  ci.  »  Hesych. 

*  De  Bapt.  Cap.  v.  *  Milesi,  ii.  citat.  a  Seldeao  de  Success,  ad  Leg.  Haebr.  Cap.  xxvi, 

6  Com.  Cent  L  Sect,  vi.      7  Mosh.  Hist.  Cent.  II.  Ciu  iv.  Sec.  13,  See  Dtipuis,  sur  tous  les  Cultes,  Vol.  III.  p.  325, 

•  Hist,  Phil  Vol.  II.  p.  164.  J»  John  iiL  23.  10  Acts  xix.  1—7.  "  Vol.  I,  pp.  540,  657, 808. 


BOOK   II.   CHAPTER  I.   SECTION  6,  &J 

Michaelis1  states  it  to  be  his  opinion,  that  these  men,  lohnists  as  they  are  now  called,  were 
Essenes.  In  my  article  on  the  Essenes  this  is  proved  clearly  enough.  I  have  no  doubt  that  John 
was  an  Essene,  as  well  as  Jesus, 

Matthew  (iii.  11)  makes  John  say,  w  I,  indeed,  baptize  you  with  water;  he  shall  baptize  you 
with  the  Holy  Ghost,  and  with  fire," 

"  I,  indeed,  have  baptized  you  with  water  5  but  he  shall  baptize  you  with  the  Holy  Ghost."— 
Mark  i.  8. 

"  John  answered,  saying,  I,  indeed,  baptize  you  with  water  $  but,  he  shall  baptize  you  with 
the  Holy  Ghost,  and  with  fire''— Luke  iii.  16. 

In  some  parts  of  Scotland  it  is  a  custom  at  the  baptism  of  children  to  swing  them  in  their 
clothes  over  a  fire  three  times,  saying.  Now,  jire,  bum  this  child  or  never.  Here  is  evidently  the 
baptism  byfre.  When  the  priest  bio  wed  upon  the  child  in  baptizing  it,  in  my  presence,  in  the 
baptistery  at  Florence,  was  this  to  blow  away  the  devils  according  to  the  vulgar  opinion,  or  was  it 
the  baptism  by  air— Spiritus  Sanctus  ?  Priests  profess  to  communicate  the  spiritus  sanctus*  The 
baptism  by  fire  and  water  was  in  use  by  the  Romans-  It  was  performed  by  jumping  three  times 
through  the  flame  of  a  sacred  fire,  and  being  sprinkled  with  water  from  a  branch  of  laurel.  Ovid 
says,8 

Certe  ego  transilui  positas  ter  in  ordine  flammas, 


This  is  still  practised  in  India.4  "  From  old  Grecian  authorities  we  learn,  that  the  Massagetae 
u  worshiped  the  sun ;  and  the  narrative  of  an  embassy  from  Justin  to  the  Khakan,  or  Emperor, 
"  who  then  resided  in  a  fine  vale  near  the  source  of  the  Irtish,  mentions  the  Tartarian  ceremony 
"  of  purifying  the  Roman  ambassadors  by  conducting  them  between  two  fires.5*  Jones  on  the 
Language  of  the  Tartars.6 

The  Etruscans  baptized  with  air,  with  ftrey  and  with  water;  this  is  what  is  alluded  to  many 
times  in  the  Gospels.6  If  the  words  Ghost,  spiritus  in  Latin,  7rvet>/x,a  in  Greek,  and  nn  ruh,  in 
Hebrew,  be  examined,  they  will  all  at  last  be  found  to  resolve  themselves  into  the  idea  of  air  or 
breath — which  gave  the  first  idea  of  the  soul  of  man.  Thus  we  say,  the  breath  departed  from  a 
man,  or  his  soul  left  him — he  gave  up  the  ghost,  spiritus.  This  may  give  a  low  or  mean  idea  of 
the  state  of  science  \  but  I  have  no  doubt  that  in  its  infancy  the  breath  of  man  was  supposed  to  be 
his  soul.  When  it  was  the  breath  of  God,  of  course  it  was  the  holy  ghost  or  spirit  This  is  per- 
fectly in  keeping  with  the  materialism,  the  anthropomorphism  of  the  letter  of  Genesis,  of  Moses, 
and  of  all  other  nations*  When  Jesus  communicated  the  Holy  Ghost,  he  breathed  on  his  dis- 
ciples. 

In  plates  172,  173,  174,  &c.,  Gorius  gives  examples  of  the  baptism  of  the  ancient  Etruscans,  in 
the  rites  of  Mithra  or  Isis,  by  water,  air,  fire,  and  blood.  The  ancient  Etruscans  were  thought  by 
many  to  be  a  colony  which  escaped  from  Egypt  when  the  shepherd  kings  conquered  that  country. 
The  identity  of  the  worship  of  ancient  Etruria  and  Egypt  makes  this  not  unlikely. 

6.  In  Tab.  clxxii.  Gorius  gives  two  pictures  of  ancient  Etruscan  baptisms  by  water.    In  the  first, 


1  Marsh's  Mich.  Vol.  VI.  Oh.  xv.  §  iv.  pp.  82,  8?. 

*  See  Protestant  Ordination  Service,  [and  the  Petition  (to  the  House  of  Lords,  August  5, 1833)  of  the  Rev.  Charles 
N.  Wodehouse,  Prebendary  of  Norwich,  for  an  alteration  of  this  and  other  parts  of  the  Liturgy.  Editor^ 
3  Fasti,  Lib.  iv.  ver.  727-  4  Vide  Maurice's  Ind.  Ant.  Vol.  V.  p.  1075. 

9  Asiat  Res.  VoL  II.  p.  31,  4to,  6  See  the  references  ut  supra. 

K2 


68  BAPTISM. 

the  youth  is  held  in  the  arms  of  one  priest  and  another  is  pouring  water  upon  his  head.  In  the 
second,  the  young  person  is  going  through  the  same  ceremony,  kneeling  on  a  kind  of  altar. 
Gorius  says,  "Solemnem  apud  Etruscos  baptisrnatis  traditionem  per  manus  sacerdotis,  aliis  sacrjs 
"  ministris  adstantibus,  additis  modulationibus,  precibus  et  carminibus,  ceterisque  ceremoniis, 
"  quas  mox  indicabo,  nemo  alius  certe,  quara  diabolus,  nequissimus  humani  generis  hostis,  exco- 
"  gitavit  docuitque  :  qui,  nt  insanas  gentes,  divinae  lucis  expertes,  in  sui  servititim  et  obedientiam 
"  miserandum  in  modum  captivaret,  lustrandi  complura  genera,  aere,  aqu&,  igne,  sanguine,  alias- 
"  que  februationes  monstravit,  ut  Deum  divinse  legis  conditorem  sapientissimum  aemularetur. 
"  Caliidissimas  ejus  artes  ita  aperit  Tertullianus.1  Diabolus  ipsas  quoque  res  sacramentorum,  in 
"  idolomm  mysteriis  temulatur,  tingidt  et  ipse  quosdam,  utique  credentes  et  fideles  suos,  expiationem 
**  de  LAVACRO  repromittit,  et  sic  adhuc  initiat  Mithras  :  signat  ille  in  frontibus  milites  suos  :  celebrat 
"  et  panis  oblationem^  et  imaginem  resurrectionis  inducit,  et  sub  gladio  rediinit  coronam,  Quid  ® 
"  quod  et  summum  pontificem  in  unis  nuptiis  statuit?  habet  et  virgines,  habet  continentes.  Ceterum 
"  si  Nnmte  Powpilii  superstitiones  revolvamus,  si  sacerdotii  officia  et  privilegia,  si  sacrificalia  minis- 
"  teiia  et  instrunienta  et  vasa  ilia  sacrificiorum  et  piaculorum,  et  votorum  curiositates  consideremus 
"  nonne  manifeste  Diabolus  morositatem  legis  Mosaics  imitatus  est  $  Addo  etiam,  Etruscos,  com- 
"  pluribus  seculis  ante  Numam  Pompilium,  non  solum  in  usu  habuisse  BAPTISMA,  verum  etiam 
"  sacram  %eipQTQViu,v,  nam  Etruscas  Antistitae  manus  imponunt  iis,  quos  iuitiant,  ut  alibi  osten- 
"  dam,  adlato  Etruscae  vrnae  anaglypho  opere.  Constat  enim,  initiatos  complura  probationum 
"  genera  experiri  debuisse,  antequam  sacris  Deorum,  ac  praBsertim  MITEIR-E,  admitterentur  qua?, 
te  mox  considerabitnus." 
The  following  are  copies  of  the  two  Etruscan  inscriptions  on  the  monuments  above  alluded  to  : 


In  the  middle  of  the  second,  a  letter  seems  to  be  wanting. 

These  Etruscan  monuments  would  have  been  ascribed  to  the  ancient  Christians  if  the  Etruscan 
inscriptions  had  not  rendered  this  impossible.  In  this  manner  I  have  no  doubt  whatever,  that 
great  numbers  of  Gentile  monuments  of  antiquity  have  been  adopted  by  modern  Christians. 

From  these  ancient  Etruscan  monuments  it  is  evident,  that  the  practice  of  baptism  was  common 
long  before  the  birth  of  John  or  Jesus,  in  the  ceremonies  of  Isis,  of  Mithra,  and  of  the  Eleusiniau 
mjsteries;  and  from  the  passage  in  Tertullian,3  it  is  evident,  that  it  was  not  merely  a  similar 
ceremony  of  washing.  The  words  regenerationem  et  impunitatem  perjuriorutn  suorum  (the  actual 
word  regeneratio  used  in  our  order  of  baptism)  prove,  that  the  doctrines  as  well  as  the  outward 
forms  were  identically  the  same.  It  appears  also  from  the  former  part  of  the  quotation,  that  the 
practice  of  sprinkling  with  holy  water,  both  by  the  Greek  and  Romish  churchs,  was  used  by  the 
Etruscans,  and  was  only  a  continuation  of  their  ceremony.  On  the  festival  of  All  Souls,  at  Florence, 
the  monks  went  round  their  cloisters  and  monasteries,  in  the  presence  of  the  author,  sprinkling 

1  DC  Piaescript.  adv.  Hseret  Cap  xl. 

*  The  ceremony  of  baptism  was  moitly  accompanied  with  the  sacrifice  of  0raw/atul  wine. 

3  De  Bapt.  Cap  v  quoted  in  p  66. 


BOOK    II.      CHAPTER   I.      SECTION  8.  69 

the  walls,  &c.,  &c.,  with  holy  water,  as  described  by  Tertullian  to  be  the  practice  of  the  ancient 
followers  of  Mithra. 

Apuleius  also  shews,  as  above  stated,  that  baptism  was  used  in  the  mysteries  of  Isis.  He  says, 
"  Sacerdos,  stipatum  mereligiosa  cohorte,  deducit  ad  proximas  balneas:  et  prius  SUETO  LAVACRO 
"  tradituni,  praefatus  deum  vemam,  purissimfc  CIRCUMRORANS  abluit." 

Mr.  Maurice  shews  that  purgations  or  lustrations  by  water,  and  holy  water,  were  equally  used 
by  the  Jews,  Persians,  Hindoos,  and  Druids  of  Britain, l  Potter,  in  his  Antiquities,  proves  that 
every  ancient  temple  had  a  vase,  filled  with  holy  water.  This  was  called  a  Piscina,  and  was 
probably  the  Bowli  of  India,  noticed  in  my  first  volume.  2 

The  child  is  taken  to  the  priest,  and  is  named  by  him  and  blessed,  &c.,  before  the  sacred  fire, 
being  sprinkled  with  holy  water,  which  is  put  into  the  bark  of  a  sacred  tree  called  Holme. 3 

7.  The  giving  of  a  name  to  the  child  (as  indicated  by  the  parents  to  the  priest),  the  marking  of 
him  with  the  cross  as  a  sign  of  his  being  a  soldier  of  Christ,  followed  at  fifteen  years  of  age  by  his 
admission  into  the  mysteries  by  the  ceremony  of  confirmation,  or  the  sacred  ;£e;porowa,  or  impo- 
sition of  hands,  the  same  as  in  our  ceremonies,  prove  that  the  two  institutions  are  identical.    But 
the  most  striking  circumstance  of  all  is  the  regeneration— and  consequent  forgiveness  of  sins — 
the  being  born  again.    This  shews  that  our  baptism  in  doctrine  as  well  as  in  outward  ceremony, 
was  precisely  that  of  the  ancient  Etruscans.    The  ^e/porov/a  is  evidently  the  same  ceremony  as 
the  admission  of  our  priests  into  orders,  as  well  as  the  ceremony  of  confirmation  or  admission  to 
church  membership.    In  each  case,  by  the  p^s/porowot,  a  portion  of  the  Holy  Spirit  is  supposed 
to  be  transferred  from  the  priest  to  the  candidate.    I  beg  my  reader  carefully  to  read  our  baptismal 
service.    This  ^s/porovia  is  the  baptism  by  the  Holy  Ghost,     Christian  Baptism  was  called 
AsTjpov  -sraTuyyjvjWJOts,  the  laver  of  regeneration, 4  and  ^WHCT/AOI/,  illumination. 

It  is  a  cuiioub  circumstance  that  not  one  word  can  be  produced  from  the  New  Testament  in 
support  of  infant  baptism  ;  every  thing  adduced  in  its  favour  from  that  authority  being  a  violent 
and  forced  implication.  Bellarmine  is  obliged  to  admit,  that  infant  baptism  is  contained  in  Scrip- 
ture "  in  universal?9  though  not  "  in  particulars "  5  This  is  an  excellent  example  of  a  modern 
tradition — that  is,  of  a  tradition  set  up  since  the  writing  of  the  gospel  histories — a  doctrine,  a 
sacrament,  forgotten  by  the  Evangelists  and  the  authors  of  the  Epistles,  but  discovered  since,  by 
their  more  enlightened  followers  ! 

8.  I  must  now  notice  a  branch  of  the  Christian  baptism  of  exquisite  beauty*    I  must  confess 
that  my  favourite  Pagans,  as  they  will  be  called,  can  produce  nothing  equal  to  it.    And  this  is 
the  baptism  of  BELLS.    It  is  peculiar  to  the  Western  part  of  the  world,  though  somewhere  or 
other,  but  where  I  cannot  recollect,  I  have  read,  that  there  is  a  similar  ceremony  in  China. 

We  are  told  by  Mr.  Maurice  that  bells  were  sacred  utensils  of  very  ancient  use  in  Asia.  The 
dress  of  the  high-priest  of  the  Jews  on  the  most  sacred  and  solemn  occasions  was  trimmed  with 
bells  and  pomegranates.  Calmet6  tells  us,  that  the  kings  of  Persia,  who  were  both  priests  and 
kings,  had  their  robes  trimmed  with  pomegranates  and  bells.  This  almost  identifies  the  Jews 
and  Persians.  Mr.  Maurice  states  that  bells  are  used  in  the  ceremonials  of  the  pagodas  of  India 
to  frighten  away  the  evil  spirits  or  demons,  who  are  supposed  to  molest  the  devotee  in  his  reli- 
gious exercises,  by  assuming  frightful  forms,  to  distract  his  mind  from  the  performance  of  his 

1  Maur.  Ind.  Ant.  VoL  VI  p,  216  *  P.  516,  note  2,  and  pp,  638,  641. 

»  Herbert's  Travels,  p.  58,  fol.  1665.  *  Note  to  Reeves's  Justin  Martyr,  p,  99. 

*  Glover's  Answer  to  Marsh,  p,  140.  6  Diet,  word  lelL 


70  ORDINATION.  —  MARRIAGE. 

duty*  He  says,  "  The  vibration  of  the  sacred  bell,  however,  was  ever  heard  with  horror  by  the 
cc  malign  demons,  who  fled  at  the  sound,  while  the  air  being  put  in  motion  by  it,  became  purified 
"  of  the  infection  which  their  presence  imparted.  From  Asia,  it  is  probable  that  the  bell,  with  a 
"  thousand  concomitant  superstitions,  was  imported  into  Europe,  and  mingled  with  the  rites  of  a 
"  purer  religion.  Every  body  knows  its  importance  in  the  catholic  worship  ;  the  ceremony  of 
"  anathematizing  with  bell,  book,  and  burning  taper  :  and  the  thrilling  sound  of  the  dreadful 
"  passing  bell,  which  not  only  warns  the  devout  Christian  to  pray  for  the  departing  soul  of  his 
"  brother,  and  to  prepare  to  meet  his  own  doom,  but  drives  away,  said  the  good  Catholics  of  old 
"  time,  those  evil  spirits  that  hover  round  the  bed  of  the  dying  man,  eager  to  seize  their  prey,  or> 
"  at  least,  to  molest  and  terrify  the  soul  in  its  passage  into  eternal  rest."  l 

The  bell  probably  not  being  known  to  the  Lacedemonians,  they  used  iufateatl  of  it  a  kettle-drum, 
This  is  stated  to  be  used  at  the  death  of  their  king  to  assibt  in  the  emancipation  of  his  boul  at  the 
dissolution  of  his  body  ;*  evidently  our  passing  bell. 

"  Pope  John  XIV.,  about  the  year  970,  issued  a  bull  for  the  baptizing  of  Bells,  '  to  cleanse  the 
"  *  air  of  devils.9  The  baptizing  of  Bells  was  only  permitted  to  the  Bishops  suffragan,  because  it 
"  was  of  a  more  principal  kind  than  that  of  infants:  priests  and  deacons  cuuld  baptize  them. 

"  The  tongue  of  the  baptized  Bell  made  the  ears  of  the  affrighted  demons  ring  with  f  Raphael 
"'Saneta  Margereta,  ora  pro  nobis'—  these  prayers  are  on  bells  at  St.  Margaret's  Mount  in 
«  Cornwall. 

"In  Luther's  time  the  princes  of  Germany  complained  to  the  Legate,  *that,  at  the  time  of 
"  baptism,  godfathers  of  the  richer  sort,  after  the  Suffragan,  take  hold  of  the  rope,  &>ing  together, 
"  name  the  bell,  dress  it  in  new  clothes,  and  then  have  a  sumptuous  feast."  3 

During  the  French  Revolution,  four  of  the  bells  of  the  cathedral  of  St.  Louis,  Versailles,  were 
destroyed.  On  the  6th  of  January,  1824,  four  new  ones  were  baptized.  The  M  King  and  the 
"  Duchess  D'Angoul£me  were  sponsors.  The  inscription  varying  the  name  and  number  on  each 
"  is  —  *  Je  suis  la  premiere  de  quatre  sceurs,  qui  ont  £te  offertes  a  Dieu,  &c.  J'ai  et£  b&iite,  &c., 
"  '  et  nommg  Marie  par  sa  Majest£  Louis  XVIII.,  Roi  de  France  et  de  Navarre,  et  par  S.  A.  R. 
«  'Madame,  Fille  de  Louis  XVI.,  Duchesse  d'AngouWme/"  &c. 

"  The  four  sisters  were  suspended  in  the  centre  of  a  platform,  under  a  square  canopy  of  crimson 
"  silk,  with  broad  gold  fringe,  and  surmounted  with  plumes  of  ostrich  feathers.  The  eldest  wore 
"  a  superb  petticoat  of  embroidered  gold  brocade^  over  another  of  silver  tissue,  festooned  at  the 
"  bottom,  and  fastened  with  white  satin  rosettes,  so  as  to  exhibit  the  end  of  the  clapper,  peeping 
"  out  beneath.  The  others  were  arrayed  in  plain  gold  brocade  over  a  silver  tissue.  During  the 
**  ceremony  no  splendours  in  the  grand  ceremonials  of  'the  church  were  omitted.  A  white  satin 
"  ribbon  being  passed  from  the  iron  tongue  of  each  bell  to  the  hand  of  the  sponsors,  they  gave  a 
"smart  pull  for  each  response,  and  the  sisters  each  time  answered,  *Amen/"4  Ah,  happy 
France,  which  possesses  a  family  &o  alive  to  the  comforts  of  OUT  blessed  religion  !  I  !  AND  STILL, 
HAPPIER  BRITAIN,  THE  SWOBD  OF  WHOSE  ENEMY  is  WIELDED  BY  SUCH  A  FAMILY  !  !  1  A.  D.  1830. 

9.  It  cannot  be  shewn,  perhaps,  that  the  Persians  had  the  same  forms  for  the  ordination  of 
their  priests  as  those  now  used  by  the  Christians  \  but  they  had  all  the  remainder  of  the  hier- 
archical system,  as  Dr.  Hyde  has  shewn  ;  whence  it  is  fair  to  conclude,  that  they  had  also  the 
forms  of  orders,  the  ^e^orowa,  though,  from  the  lapse  of  ages,  &c.,  it  cannot  be  satisfactorily 


1  Maur.  Ind,  Ant.  Vol.  V.  p,  904.  *  SchoL  in  Tiieocrit.  Idyll,  ii.  ver.  36  ,  see  Mr.  Knight,  p.  16?, 

*  Gravamu  Cent.  German.  Grar.  51.  4  Hog's  Hist.  Cornwall,  p,  470. 


BOOK  II.    CHAPTER  I.   SECTION  10.  7^ 

proved.  Had  it  not  been  for  the  casual  mention  of  some  other  of  the  Persian  customs  by  the 
early  fathers,  we  should  have  known  nothing  about  them.  Therefore,  it  must  be  left  to  the  reader 
to  judge  for  himself,  when  he  has  considered  what  Dr.  Hyde  has  said,  whether  there  may  not 
transpire  enough  to  justify  him  in  inferring  from  the  large  part  of  the  system  which  has  come 
down  to  us,  that  the  remaining  small  part  existed  formerly,  though  the  evidence  of  it  be  now  lost. 
This  must  not  be  considered  as  a  solitary  instance  taken  by  itself,  for  in  that  case  it  would 
certainly  amount  to  nothing ;  but  it  must  be  considered  conjointly  with  all  the  other  circumstances 
of  striking  similarity,  indeed  of  absolute  identity,  of  the  two  religions.  The  practice  of  the 
Xg^orovta,  in  the  case  of  Confirmation,  raises  a  strong  suspicion,  that  it  would  not  be  wanting 
In  the  more  important  matter  of  Ordination. 

Hyde1  says,  "  Et  quidem  eorum  sacerdotium  fere  coincidebat  cum  eo  Judseorum,  in  quo  erat 
"  unus  sumtnus  sacerdos,  et  deinde  plurimi  sacerdotes  atque  Levitae.  Hoc  autem  excedebat 
"  hierarchica  Persica,  (quamvis  Christum  praecesserat,  magis  cum  Christian!,  coincidens,)  in  qu& 
"  prater  sacristanos, 2  erant  sacerdotes,  et  prsesules  et  archiprsesules,  qui  hodiernis  Christiariorum 
"  presbyteris,  et  episcopis,  et  archiepiscopis  correspondent.  Ade6  ut  ecclesiae  Christianas  ainicis 
{C  pariter  et  inimicis  fort&  novum  et  inopinatum  videbitur  in  Persist  reperisse  constitutionem  eccle- 
e*  siasticam  prope  3000  abhinc  annis  fundatam,  quse  tarn  pulchre  coincident  cum  subsequente 
"  hierarchii  Christian^..  Hocque  non  sine  nuraine  factum,  sc,  Persas  olim  ordin£sse  idem  quod 
"  postea  Christus  et  Apostoli  ejus,  in  plenitudine  temporis,  tandem  nov&  sanctione  instituerunt 
<f  et  confirmarunt.  Ecclesice  itaque  eorum  regimen  in  primi  ejusdem  constitutione  fuit  benfc 
"  fundaturn.  Eorum  synagogae  minores  seu  indotatse  ecclesise  parochiales  alunt  in  singulis  unum 
**  sacerdotem,  eumque  ex  decimis  ac  spontaneis  contributionibus :  nee  ignis  perpetui  expensas 
"  in  eis  faciunt,  nisi  per  lampades,  exceptis  magnis  quibusdam  diebus.  At  Pyrea,  seu  tenipla 
"  cathedralia,  ubi  sedes  episcoporum,  amplis  terris  et  reditibus  dotata  erant,  ad  parandum  sacri- 
**  ficia,  et  ligna  coemendum,  et  ad  alendum  sacerdotium  amplissimum."  a 

As  with  the  Jews,  the  sacred  fire  was  fed  with  sacred  wood,  from  which  the  bark  was  taken. 
And  as  now,  in  Romish  countries,  "  in  propriis  aedibus  plerique  habent  perpetuo  ardentes  lam- 
"  pades  ab  igno  sacro  accensas."4  On  the  great  festivals  they  sent  their  victuals  to  a  common 
table,  and  ate  together  with  the  poor,  as  described  by  Pliny  to  be  the  case  with  the  early  Chris- 
tians of  Bithynia. 

From  the  passages  here  cited  it  is  evident,  that  the  hierarchy  of  the  Christians  is  a  close  copy 
of  that  of  the  Persians,  and  that  where  the  Christian  differs  from  the  Jewish  it  agrees  with  the 
Persian,  a  proof  that  it  is  taken  from  the  latter  and  not  from  the  former.  It  has  been  before 
observed,  that  Mr,  R.  Taylor,  in  his  Diegesis,  has  clearly  proved  the  Christian  hierarchy  to  be 
the  same  as  that  of  the  Essenes,  even  to  the  most  minute  parts.  The  similar  customs  of  keeping 
candles  and  lamps  always  burning  in  their  temples  is  very  striking.  The  larger  endowments  for 
the  cathedrals  bear  a  marked  resemblance  to  those  of  ours  in  this  country,  many  of  which  were, 
I  have  no  doubt,  the  renovated  establishments  of  the  ancient  Druids. 

10.  The  rite  of  marriage  was,  with  the  ancient  Persians,  a  religious  service  5  and,  for  its 
solemnization,  they  had  a  long  liturgy  or  form, s  after  the  manner  of  the  Greek,  the  Romish,  and 
the  Protestant  Christians,  and  not  according  to  the  custom  of  the  Scotch,  among  whom  it  is  only 


1  De  Rel.  Vet,  Pers.  Cap.  xxvffi.  p.  349,  ed.  1700. 

*  From  the  ancient  Sacristan  of  the  Persians  the  Sacristan  of  tlie  Catholics  is  taken,  and  also,  by  abbreviation,  our 
Saxtan  and  Sexton.    Hyde,  ut  sup.  Cap.  xxx.  p.  368  j  Dupuis,  Vol.  III.  p.  86. 
3  Hyde,  ut  sup.  Cap.  xxviii.  p.  351,  ed.  1700.  *  Ibid.  p.  352,  ed.  1700,  *  Ibid.  Cap.  xxxiv. 


72  PURGATORY. 

a  civil  contract.  l     The  contents  of  the  liturgy  are  lost,  but  we  know  that  the  use  of  the  ring,  on 
the  second  finger  from  the  last  on  the  left  hand,  was  practised  by  almost  all  the  ancients. 2 

11.  Every  one  knows  in  what  high  estimation  oil  was  held  among  the  Eastern  nations,  and  he 
has  not  read  the  Old  Testament  with  attention  who  is  not  acquainted  with  the  very  frequent  use 
of  anointing  among  the  Jews.  "  The  practice  of  anointing  was  not  confined  to  kings,  but  was 
"  extended  to  prophets  and  others.  It  was  especially  practised  on  a  medicinal  account,  and 
"  administered  publicly  in  the  synagogues  by  the  elders  on  the  Sabbath  5  where  the  applying  of 
*c  this  remedy  to  poor  sick  people,  was  accompanied  by  the  prayers  of  the  faithful  for  their 
"  recovery,  and  the  pardon  of  their  sins ;  or  if  the  persons  were  in  a  very  weak  condition,  the 
"elders  came  home  to  them.  Lightfoot  observes,  out  of  the  Jerusalem  Talmud,3  that  Rabbi 
"  Simeon,  the  son  of  Eleazar,  permitted  Rabbi  Meir  to  mingle  wine  with  the  oil,  when  he 
"  anointed  the  sick  on  the  Sabbath :  and  quotes  as  a  tradition  from  them,  that  anointing  on  the 
"  Sabbath  was  permitted."  4  The  Apostle  James  therefore,  writing  to  the  Jewish  Christians, 
whose  synagogues  and  rites  were  precisely  the  same  with  those  of  the  other  Jews,  says  "  Is  any 
"  sick  among  you  >  let  him  send  for  the  elders  of  the  church  j  and  let  them  pray  over  him, 
"  anointing  him  with  oil  in  the  name  of  the  Lord ;  and  the  prayer  of  faith  shall  save  the  sick,  and 
"  the  Lord  shall  raise  him  up  ;  and,  if  he  have  committed  sins,  they  shall  be  forgiven  him." 5 

Whether  the  Persians  had  the  rile  of  extreme  unction  I  do  not  know  3  but  if  they  had  it  not, 
then  the  Christians  must  have  borrowed  it  from  the  Jews.  When  all  other  circumstances  are 
considered,  few  unprejudiced  persons  will  be  found  to  doubt,  that  this  practice  was  probably 
common  to  the  Jews  and  the  Persians. 

There  is  scarcely  any  doctrine  of  the  Romish  Church  which  has  afforded  more  matter  for  the 
use  of  the  weapon  of  ridicule  than  that  of  purgatory — that  weapon  declared  by  the  Protestants 
to  be  so  unfair,  abominable,  and  blasphemous,  when  applied  against  themselves ;  but  considered 
to  be  so  fair,  honourable,  and  legitimate,  when  used  by  them  against  their  Romish  enemies. 

The  doctrines  of  Penance  and  Purgatory,  taught  by  the  Catholics  and  so  much  calumniated 
by  the  Protestants,  are  exactly  the  same  in  principle  as  the  penances  and  metempsychosis  of  the 
Pythagoreans,  Platonists,  and  Indians.  The  Romish  doctrine  of  penance  is  precisely  that  of  the 
Hindoos,  and  I  have  no  doubt  that  from  the  modified  principle  of  the  metempsychosis  the  doctrine 
of  purgatory  took  its  rise.  After  man,  reasoning  upon  the  beauty,  order,  and  sublimity,  of  the 
creation,  arrived  at  the  knowledge  of  the  First  Great  Cause  and  ITS6  attributes  of  benevolence 
&c.,  the  belief  in  man's  immortality  followed  as  a  necessary  consequence.  For,  if  there  were  not 
a  future  state  of  existence,  where  the  good  would  be  rewarded  and  the  bad  punished,  how  could 
the  Creator  be  just  or  benevolent  ?  And  again,  how  could  he  be  either  just  or  benevolent  if  the 
existence  of  man  in  a  future  state  was  not  happy  or  miserable  in  proportion  to  his  good  or  bad 
conduct  here  1  And  as  man  has  been  created  fallible  in  his  nature,  and  inevitably  subject  to  fall 


1  It  was  the  same  in  England  from  1653  to  1660,  and  is  considered  to  be  a  civil  contract  in  the  United  States  of 
North  America.  Editor. 

«  Vide  Tert.  Apol.  Cap.  vl  pp.  173,  &c.  *  Harm.  N.  Test.  Works,  Vol.  I,  p.  333. 

4  Toland's  Naz.  p,  54.  «  James  v.  14, 15 ;  see  also  Mark  vi.  13,  xvL  18. 

6  I  say  its;  for  how  absurd  is  it  to  give  a  masculine  or  feminine  gender  to  the  Creator '  The  only-begotten  Son  ot 
God !  l^  What  nonsense  I  Tho  only  excuse  which  can  be  made  for  the  use  of  the  word  begotten,  is,  that  those  who 
adopt  it  apply  to  it  no  idea  whatever,  or  s»orne  idea  which  the  word  does  not  mean.  [The  Evangelist  John  alone  uses 
the  expression,  (ch.  i.  14,  18,  iii.  16,  18 ;  1  Epis.  iv  9,)  and  as  he  wrote  neither  his  Gospel  nor  his  Epistle  till  long 
after  the  resurrection  and  ascension  of  his  revered  Lord,  the  sense  in  which  he  used  the  term  may  probably  be  gathered 
from  Rev,  i.  5—"  Jesus  Christ  fi&firstJtegotten  of  the  dead."  Editor. J 


BOOK    II.    CHAFFER   I.    SECTION   11.  73 

into  some  degree  of  guilt,  it  was  also  thought  to  follow  that  his  future  state  of  existence  could  not 
be  eternally  miserable.  This  was  the  inevitable  consequence  if  the  Creator  were  just ;  hence 
arose  the  doctrine  of  purgatory — a  state  of  existence  in  which  the  soul  of  man  or  that  part  of  him 
that  exists  after  death,  and  which  though  invisible  must  exist,  will  in  future  receive  the  reward 
of  his  good  or  bad  conduct. 

This  was  the  simple,  unadulterated  doctrine  of  the  sages  of  India,  Persia,  Greece,  and  Rome : 
it  remained  for  the  brilliant  imagination  of  John  Calvin  to  discover  that  it  was  consistent  with  the 
attributes  of  benevolence  in  an  omnipotent  Creator  to  cause  a  being  to  exist,  who,  from  his  very 
nature,  is  obliged  to  sin,  and  then,  for  such  sin,  to  condemn  him  to  endless  misery.  But  these 
doctrines  are  deduced  by  learned  men  of  narrow  minds  from  corrupt  passages  in  the  Gospels,  and 
still  more  from  the  fanatical  nonsense  of  Paul. l 

The  doctrine  of  purgatory  or  of  a  future  state,  in  which  man  was  to  receive  the  greater  or  less 
reward  of  his  misconduct  in  this  life,  like  every  thing  in  which  priests  have  any  concern,  was  soon 
corrupted  and  converted  into  an  engine  to  aggrandize  their  pernicious  order,  and  to  enable  them 
to  wallow  in  luxury  and  sloth  upon  the  hard  earnings  of  their  fellow-creatures.  Hence  they 
taught  their  blind  and  credulous  devotees,  that  by  their  superior  sanctity  they  could  prevail  upon 
God  to  alleviate  or  shorten  the  term  of  their  future  punishment,  and  by  aggravating  the  faults  of 
the  miserable  and  repentant  sinner,  in  the  last  stage  of  weakness  aud  disease,  and  working  upon 
his  terrified  imagination,  they  extorted  from  him  his  wealth.  Hence  arose  voluntary  acts  of 
supererogation  and  penances,  by  suffering  which  in  this  life  the  punishment  in  another  was  to  be 
mitigated.  Hence  masses  or  services  for  the  dead.  Hence  extreme  unction  and  all  the  other 
figments  of  Papistical  foolery  among  the  devotees  of  Greek,  Catholic,  or  sectarian  Christianity, 

Protestants  may  exclaim  against  these  superstitions,  as  they  call  them,  but  they  are  real 
orthodox  Christianity  and  cannot  be  got  rid  of.  It  is  no  argument  to  say,  they  are  absurd  or 
peinicious.  They  are  not  more  absurd  than  the  doctrine  of  demoniacs,  nor  more  pernicious  than 
the  doctrine  of  the  efficacy  of  faith  without  works.  We  have  already  quoted  the  opinion  of  the 
Apostle  James  on  the  sqbject  of  anointing  the  sick,  p.  72.  He  adds,  (ch.  v.  16,)  Confess  your 
faults  one  to  another ',  and  pray  one  for  another,  that  ye  may  be  Iiealed,  The  effectual  fervent  prayer 
of  a  righteous  man  availeth  much. 

The  doctrine  of  Purgatory,  so  offensive  to  the  gloomy  fanatics  among  the  Protestants,  because 
it  does  away  with  the  doctrine  of  eternal  damnation,  is,  when  not  abused,  one  of  the  most  sensible 
of  the  miscalled  Christian  doctrines,  because  it  is  not  contrary  to  the  moral  attributes  of  God,  It 
was  a  close  copy  of  the  doctrine  of  the  Heathens  and  of  Plato,  who,  in  his  Phsedon,2  divides  the 
dead  into  three  sorts — the  good  in  a  state  of  bliss  ;  the  very  bad  in  Tartarus  ;8  and  the  curable  in 
an  intermediate  state,  from  which,  after  they  have  been  in  it  a  suitable  time,  they  are  released. 
For  these  last,  the  Gentiles  were  in  the  habit  of  offering  sacrifices,  called  reXsra*.  In  his 
Republic,  II.,  Plato  says,  *f  That  these  rshBrai  belong  only  to  the  dead,  and  are  named  from 
"  TeAeur>j<raflr/5  being  sacrifices  appointed  to  deliver  us  from  the  infernal  sufferings ;  they  were 
(f  offered  chiefly  in  the  night,  and  called  ftupfpia,  mysteries"  The  doctrine  of  Purgatory  is  found 


1  Rather  from  passages  in  the  Gospels  and  in  Paul's  Epistles  misunderstood  and  misrepresented  ?    Editor. 
8  P.  113. 

3  I  believe  Paradise  or  Tartarus  to  be  in  Tartary,  the  farther  side  of  Meru,  the  mount  on  the  side  of  the  North, 
where  the  Gods  assembled  in  judgment.  Though  the  Europeans  made  it  hot,  I  have  little  doubt  that  the  natives  of  a 
country  under  a  tropical  sun  tnade  their  hell  cold.  The  same  reason  in  part  caused  the  Hindoos  to  place  the  mount 
Meru  in  a  temperate  climate,  on,  the  sides  of  the  North. 

VOL.   If.  L 


74  AURICULAR  CONFESSION. 

in  Tertullian.  *  This  early  date  shews  them  to  be  coeval  or  nearly  so  with  Christianity,2  The 
prayers  for  the  dead  are  evidently  the  Gentile  rsherat,  purchased  with  gifts. 

The  Jews  had  the  rite  of  Confession.3 

On  several  of  the  ancient  monuments  in  the  Carapigdolia  at  Rome  are  bas  reliefs  of  the  ancient 
Sibyls,  or  of  females  performing  penance,  which  leave  no  room  to  doubt  that  this  sacrament  was  in 
use  by  the  Romans.  They  may  be  seen  by  any  one  who  will  take  the  trouble  to  go  to  look  at 
them,  This  fact  requires  no  further  proof.  The  Flagellants  were  exact  copiers  of  the  priests  of 
Bellona,  and  of  the  priests  of  Baal. 4 

The  hermits  of  Italy  are  humble  imitators  of  the  Fakirs  of  India,  who  were  well  known  in 
ancient  times.  St.  Austin  says,5  "They  abstain  from  women,  and  philosophize  naked  in  the 
"  solitudes  of  the  Indies.  From  the  rising  to  the  setting  of  the  sun  they  remain  with  their  eyes 
u  steadfastly  fixed  upon  it.  Others  stand  perpetually  on  one  leg.  They  expose  themselves  without 
"  complaint  to  the  extremes  of  cold  and  hunger." 

The  doctrine  of  purgatory  and  the  efficacy  of  the  prayers  of  the  living  to  relieve  the  deceased 
from  their  sufferings  is  a  correct  copy  of  the  doctrine  and  practice  of  the  Pagans.  Ovid  says  that 
uEneas  was  the  first  person  who  introduced  the  doctrine  into  Italy.  In  his  Fasti  he  says, 

Hunc  moreni  ^Eneas,  pietatis  idoneus  auctor, 

Attulit  in  terras,  juste  Latine,  tuas. 
Ille  patris  Genio  solennia  dona  ferebat ; 

Hinc  populi  ritus  edidicere  novos  [pios?].— Lib.  ii.  543 — 546. 

It  was  the  general  belief  of  the  Pagans,  that  the  souls  of  the  dead  would  return,  to  demand  of 
the  living  that  they  should  offer  sacrifices  for  the  purpose  of  relieving  them  from  the  pains  which 
they  endured.  The  Pagans  differ  from  the  Romish  priests  in  this,  that  they  offered  up  their 
prayers  for  the  dead  on  the  ninth  day,  the  Romish  on  the  seventh.6  This  is  confirmed  by 
Polydore  Virgil.7 

Lord  Kingsborough  8  states,  that  the  Jews,  of  later  day  I  suppose  he  means,  were  believers  in 
purgatory. 

The  tombs  of  the  pretended  Gods  were  not  set  up  by  merely  an  ignorant  populace,  but  they 
were  encouraged  and  protected  by  law.  Ludovicus  Vives  says,  "  The  religion  of  sepulchres  is» 
"  most  ancient :  whereby  it  was  prohibited  to  any  to  violate,  throw  down,  or  break  them  :  which 
"  law  was  not  only  in  the  twelve  tables,  and  among  Solon's,  but  also  in  the  most  ancient  laws  of 
"  Numa,  and  of  both  Latins  and  Greeks :  which  seem  to  belong  not  so  much  to  the  civil  law  as  to 
"  the  sacred  :  because  sepulchres  were  esteemed  as  temples  of  their  Manes  or  Demons  :  whence 
"  there  was  inscribed  on  them  D.  M,  S.  i.  e.  Diis  Manibw  Sacrum :  and  the  sacreds  which  were 
et  performed  to  them  were  called  Neda." 9  Over  the  tombs  of  Heathen  Gods  rose  many  a 
church  dedicated  to  the  same  God,  but  denominated  a  Christian  saint.  Thus  the  tomb  of  Bacchus 
became  a  church  of  St.  Baccus.  Thus  again  the  pretended  tomb  of  the  deified  Romulus  in  Rome 
became  the  church  of  St.  Theodoras. 

13.  Of  all  the  weapons  or  engines  ever  yet  discovered  by  rogues  to  enable  them  to  tyrannize 


1  De  Moneg  ,  and  Origen,  Lib.  iii.  in  Job.  *  Gale's  Court  of  Gent.  Vol.  III.  Book  ii.  Ch.  ii.  Sect.  3  and  11. 

3  Lord  Kingsborough's  Mexico,  Vol.  VI.  p.  301.  4  Tertul.  Apol.  Cap.  ix.  Lib.  ad  Mart,  j  1  Kings  xviii.  28. 

5  Lib.  xv.  de  Civ.  Dei ,-  Plin.  Hist.  Nat*  Lib.  vii,  Cap.  ii.  6  Blondus,  Rom.  Trium,  Lib.  5i,  p.  44, 

7  Lib.  vi,  Cap.  x.  fl  Antiq.  of  Mexico,  Vol.  VI,  p.  %. 

9  Gale's  Court  Gent  Book  ii.  Chap.  ii.  Sect,  3. 


BOOK    II.    CHAPTER    I.   SECTION    13.  7§ 

over  fools,  nothing  has  ever  yet  been  found  so  efficacious  and  powerful  as  Auricular  Confession. 
"  Confess  your  faults  one  to  another/*  says  St.  James,  and  this  put  the  most  secret  affairs  and 
counsels  of  all  the  states  of  Christendom  into  the  hands  of  the  Pope  and  his  priests.  This  powerful 
engine  was  itself  alone  sufficient,  in  the  skilful  hands  of  the  priests,  to  lay  all  the  riches  and  good 
things  of  this  world  at  the  feet  of  holy  mother  church — to  enable  its  bloated,  pampered  hierarchy 
to  ride  triumphant  over  the  liberties  of  mankind,  and  to  reduce  the  rest  of  their  fellow-creatures 
to  the  lowest  state  of  mental  debasement  and  misery.  By  means  of  the  priests  the  kings  tyran- 
nized over  the  people,  and  by  means  of  the  slavery  of  the  kings,  the  priests  had  at  their  command 
the  wealth  of  the  whole  world. 

The  observation  is  as  true  as  it  is  trite,  that  a  small  drop  will  wear  a  hole  in  a  large  stone  :  thus 
causes  apparently  small  by  long  continued  and  unceasing  action  produce  effects  which  to  super- 
ficial observation  seem  out  of  proportion  to  their  power.  Of  this  nature  is  the  practice  of  auricular 
confession  in  the  papal  church.  To  this,  in  a  great  measure,  may  be  attributed  the  victory  which 
it  gained  over  all  its  competitors.  Jt  is  almost  inconceivable  what  a  vast  variety  of  opportunities 
of  acquiring  power  and  wealth  this  must  have  thrown  into  its  hands.  It  must  have  been  almost 
equally  useful  in  enabling  it  to  avoid  dangers.  The  church  possessed  by  this  means  a  species  of 
omniscience.  It  is  evident  that  by  means  of  its  corresponding  societies  of  monks  it  would  be 
timely  warned  of  the  approach  of  every  danger.  Knowledge  has  been  said  to  be  power  \  this  is 
very  true,  and  this  knowledge,  for  a  space  of  almost  a  thousand  years,  enabled  the  Papal  See  to 
dictate  laws  to  the  whole  European  world  5  and,  if  the  art  of  printing  had  not  been  discovered, 
would  have  reduced  it  to  the  situation  in  which  Tibet  now  is,  under  its  grand  Lama.  The  God  in 
Tibet  and  the  God  (as  he  was  actually  called)  at  Rome  would  have  been  in  every  respect  similar. 
Indeed,  I  should  be  glad  to  learn  wherein  the  difference  consists  between  the  adoration 1  paid  to 
the  Lama,  and  that  paid  by  the  cardinals  to  the  Pope  on  his  first  exaltation  on  the  altar  after  his 
instalment.  Modern  sophistry  may  talk  of  civil  adoration  :  the  understandings  of  mankind  having 
become  too  enlightened,  the  daring  violation  of  religion  and  decency  must  be  explained  away. 
But  the  practice  is  continued :  it  awaits  a  restoration,  by  the  holy  allies,  of  the  darkness  of  the 
tenth  century.  The  papal  policy  is  sometimes  suspended — it  never  dies.  In  more  senses  than 
one,  nullum  tempus  accurrit  ecclesice. 

It  would  be  giving  the  Christian  priests  too  much  credit  to  allow  them  the  merit  of  inventing 
these  engines  of  despotism  and  priestcraft ;  they  were  merely  imitators,  though  they  may  have 
improved  upon  the  originals  which  they  copied.  They  removed  some  absurdities,  they  added 
some  stimuli  \  but  all  the  doctrines  to  which  I  have  just  now  drawn  the  attention  of  the  reader, 
are  to  be  found  with  very  little  deviation  in  the  faith  of  the  oriental  nations,  and  from  them  they 
passed  to  the  Christians  through  the  medium  of  the  sects  of  Gnostics  and  Essenes,  both  of  which 
existed  among  the  natives  of  Asia  and  Africa  long  before  the  time  allotted  for  the  birth  of  Christ. 
Thus  I  think  the  seven  celebrated  sacraments  of  the  Romish  Christians,  in  which  the  two  held  by 
the  Protestants  are  included,  are  proved  to  be  nothing  but  renewed  Gentile  ceremonies,  that  is, 
integral  parts  of  the  usually  called  pestilent  and  idolatrous  superstition  of  the  Pagans. 

1  See  Eustace's  Classical  Tour. 


CHAPTER  II. 


REVENUES. — MONKS  AND  NUNS. — MITRE. — ZONE, — CASSOCK,— PRAYING  STANDING. — WHITE  SURPLICE. 
TITHES  PAID.  TONSURE  PRACTISED.  CROSIER,  &C.— CANDLES,  INCENSE.— PROCESSIONS.  IMAGES.  ST. 
ABRAHAM.— FESTIVALS. — EPIPHANY.  ST.  DENIS,  &C. — BAMBINO  AT  ROME.  DEDICATING  CHURCHES,  &C., 
&C.— BULLA,  AGNUS  DEI.  ANGELS.  DAEMONS. — SUNDAY,  DIES  SOLIS.  VARIOUS  CUSTOMS. 

1.  THE  revenues  of  the  Romish  priests  came  from  the  same  sources  as  those  of  the  sacrificers 
of  the  Pagans.     They  had  first  the  tithes,  then  offerings,  which  the  devotees  presented  to  the 
Gods,  which  they  took  and  applied  to  their  own  use.    But  as  the  offerings  were  casual,  and  not 
always  to  be  depended  on,  a  provision  was  made  from  the  public  revenue  for  the  different  orders, 
and  in  general  for  all  those  who  were  employed  about  the  offices  of  religion.    Besides  this,  many 
private  individuals  consecrated  their  property  to  the  same  purpose  \  so  that  rich  benefices  became 
founded  :  and  these  benefices  were,  as  they  are  with  us,  some  in  the  presentation  of  the  prince  or 
the  college  of  pontifices,  others  in  that  of  individuals  who  had  the  right  of  patronage.    And  as  at 
this  day,  complaints  against  pluralities  were  made.1      The  Pontifex  Maximus,  also,  had  the  right 
to  the  annates,  or  fruits  of  the  first  year,  which  he  might  sell  or  give  away.     Another  source  of 
wealth  was  found  in  the  legacies  left  by  those  who  wished  prayers  to  be  said  for  their  souls  after 
their  deaths,  which  is  proved  by  the  monuments  of  the  ancient  idolaters  still  remaining.    Here  is 
the  origin  of  the  Romish  prayers  for  the  dead.2      Another  source  of  wealth  arose  from  confisca- 
tions of  the  property  of  condemned  persons.    The  houses  and  property  of  Cicero  were  confiscated 
to  the  sacred  college  when  he  was  banished,  and  the  revenue  ordered  to  be  expended  in  sacrifices 
to  the  Goddess  of  liberty.    By  these  means  the  priests,  in  ancient  and  modern  times,  have  equally 
amassed  great  wealth. 

2.  The  Pagans,  besides  their  pontiffs,  their  priests,  and  their  curiones,  had  different  convents  or 
orders  of  religious  men  and  women,  who  took  the  epithet  of  holy  or  dim  :  some  called  themselves 
Quirini  from  Romulus,  others  Diales  from  Jupiter,  cwro  rs  A/o^,  others  Martiales  from  Mars. 
They  called  themselves  brothers,  because  they  were  bound  to  one  another  by  reciprocal  charity 
and  alliance, 3  and  were  all  on  an  equal  footing.    Thus,  at  this  day,  we  have  Jesuits,  Augustinians, 
Benedictines,  &c.    The  Monks  among  the  Pagans  were  proprietors  of  land.    T.  Livy  says,4  that 
Numa  iitstituted  the  Quirinales  and  tfoe  Vestals,  and  established  for  them  a  revenue.    Others 
were  Mendicants,  as  the  religious  of  the  Great  Mother  of  the  Gods,5   who  answered  exactly  to 
the  Christian  Mendicants  begging  for  the  Virgin,  the  Mother  of  God.    Apuleius,  in  his  Golden 
Ass,  has  ridiculed  them  for  their  hypocrisy,  by  which  they,  under  the  pretence  of  poverty,  acquired 
riches.    No  beggars  were  allowed  in  Home  except  these.    The  Romish  Mendicants,  like  those  of 
the  Pagans,  were  the  great  dealers  in  saints,  in  relics,  in  apostolic  letters,  indulgences,  and  other 
trumpery.    They  in  both  cases  had  particular  habits,  and  long  beards.     If  they  had  not  been 


*  Tit.  Liv.  Lib.  ix.  et  xxx.;  Cic.  de  Leg.  Lib.  i  ,  Suet,  in  Claudio. 

*  Blondus,  Rom.  Trium.  Lib.  ii.  p  33.  3  Alex,  ab  Alex.  Genial.  Lib.  i,  (Jap.  xxx\i. 
4  yb« l                                      5  Augustin,  de  Civit.  Dei,  Lib.  vil  Cap.  u. 


BOOK  II,    CHAPTER  II.    SECTION  5.  7J 

particularly  dressed  they  would  not  have  been  known  from  other  people,  says  Bellarmine. l  Their 
silence  was  an  exact  copy  of  the  silence  of  Pythagoras  \  and  their  vow  of  poverty  was  an  imitation 
of  that, of  some  of  the  ancient  philosophers,  who  distributed  all  their  substance  to  the  poor. 

The  Hierophantes,  at  Athens,  drank  of  the  Hemlock  to  render  themselves  impotent,  that  when 
they  came  to  the  Pontificate  they  might  cease  to  be  men.  The  priests  of  Egypt  never  mixed 
with  women,  and  to  extinguish  the  passion  for  the  female  sex  they  never  ate  flesh  or  drank 
wine.2  The  priests  of  the  Great  Mother  drank  of  a  certain  river  of  Phrygia,  which  putting  them 
in  a  fury  they  castrated  themselves,  and  thence  were  called  Semi-viri.  The  priests  of  Egypt  had 
their  fast  days,  when  they  abstained  from  flesh  and  wine.  The  priests  of  Eleusis  kept  strictly  the 
three  commandments  given  by  Triptolemus— to  honour  their  father  and  mother;  the  second,  to 
reverence  the  Gods  $  and  the  third,  to  eat  no  flesh.  Numa  established  fasts,  particularly  one  in 
honour  of  Ceres,  when  the  people  offered  up  their  prayers  for  a  good  harvest3  The  Pagan  fasts 
were  to  appease  the  Gods;  thus  Horace  says,  Mane  die  quo  tu  indids  jejunia.  From  these 
examples  we  see  the  origin  of  the  Romish  fasts. 

3.  The  father  Ange  de  S.  Joseph  speaks  of  the  ruins  of  Persepolis  in  the  following  terms:  "There 
"  are  many  inscriptions  on  the  marble  of  the  ruins,  but  in  characters  unknoxvn  to  all  the  universe, 
"  which  shews  their  great  antiquity.    Many  bas  reliefs  represent  the  divinities,  the  sacrifices,  the 
"  funeral  pomps,  processions  of  men  with  large  vests,  long  hair,  with  bonnels  in  form  of  a 
61  mitre"  4     From  this  it  is  evident  that  the  mitre  which  we  see  worn  by  the  priests  in  the 
Mithraitic  mysteries,  and  which  is  still  worn  on  grand  occasions  by  the  bishops  of  the  Romish  and 
Greek  churches,  is  of  very  ancient  establishment. 

4.  When  young  Persians  came  to  be  from  twelve  to  fifteen  years  of  age,  prayer  and  ceremonies 
took  place,  and  they  were  invested  with  the  girdle.5      They  were  then  supposed  to  be  capable  of 
understanding  the  doctrines  of  the  religion.     It  was,  in  fact,  the  ceremony  of  confirmation. 

In  the  Sadder,  the  sacred  book  of  Zoroaster,  it  is  written,  that  God  has  commanded  the  girdle 
as  a  sign  of  the  obedience  which  is  due  to  him.6  It  was  believed  that  it  rendered  the  wearer  safe 
from  daemons.  All  the  Christians  of  the  Levant,  whether  Syrians,  Arabians,  Egyptians,  or  Coptes, 
believe  that  they  commit  a  sin  if  they  go  into  a  church  without  their  girdle. 7  They  found  this 
practice  upon  Luke  xii.  35.  The  monks  use  a  girdle  with  tweke  knots  to  shew  that  they  are 
followers  of  the  twelve  apostles  :  and  when  one  of  them  is  excommunicated  they  pull  off  his  girdle, 
When  the  Mohamedans  receive  into  their  communion  a  proselyte,  either  from  the  sect  of  the  Magi 
or  Christians,  they  cut  off  his  girdle,  which  he  in  future  disuses.  Thus  we  here  see  whence  the 
girdle  of  the  monks  is  taken.8 

5.  From  the  same  place  with  the  girdle  came  the  use  of  the  Cassock  or  Sudra.    From  Hyde  we 
learn  that  Zoroaster  is  reported  to  have  said  that  be  received  it  from  heaven  along  with  the  girdle: 
Hyde  describes  it  to  be  the  same  with  that  used  by  our  English  clergy,  and  shews  that  it  was 
from  the  girdle  that  we  derived  the  old  English  proverb— ungirt  unblessed, 9 

Concerning  the  Origin  of  the  Zone  and  Cassock  Hyde  10  says,  "  In  ejus  imperio  venit  Zerdusht 
"propheta,  coram  Gushtasp  prophetiam  praetendens,  eique  dicens:  Ego  sum  propheta  quern  Deus 


»  DeMon,  Lib.ii.  Cap.  xl.;  Socrates,  Lib.ii.  Cap.  xxxiii. ;  Hieron,  ad Eustach.  Vol.!  pp.  49, 50. 

2  Hieron.  Lib.  adv.  Jovin.  3  Liv,  Lib.  xxxv.  4  Beaus.  Vol  II.  Liv.  ii  Ch.  iv  p.  ^07 

*  Beans  Hist.  Man.  Vol  I.  Liv.  ii.  Ch,  iv,  p.  198.  6  Hyde  de  Rel  Vet.  Pers.  p.  44 1. 

7  Asscm.  Vol.  III.  Pt.  i.  p.  359.  8  D'Herbelot,  Bib  Orien.  p.  68 ;  see  also  the  word  Zounar. 

"  Hyde  de  Rel.  Vet.  Pers.  Cap.  xxx.  p.  370.  !0  Ibid.  Cap.  xxiv.  p.  3i>0,  cd,  1700. 


78      PRAYING  STANDING.-— WHITE  SURPLICE.      TITHES  PAID.      TONSURE  PRACTISED.      CROSIER,  &C. 

"  excelsus  ad  te  misil :  et  istum  librum  Zend-avest&  e  Paradise  attuli :  ct  hanc  Sudram  et 
"Cingulum  mihi  dedit,  inquiens,  istam  Sudram  indue,1  et  istud  Cingulum  in  medium  tuum 
"  cinge,  ut  anima  tna  a  Gehenn&  liberetur  et  salvationem  iuvemat;  Religionem  quoque  Dei  in 
"  mundo  propagate."  "  In  pihno  infantum  baptismate  imponitur  nomen :  et  postea  anno 
"  septimo  ut  quideni  aiunt,  vel  potius  anno  decimo  quinto  (quando  censetur  intrare  in  reli- 
"  gionem,)  turn  adhibitis  precibus  a  sacerdote  datur  confirmatio  solennis.  Et  eo  anno  decimo 
"  quinto  (ut  religionis  tessera)  eis  traditur  sudra,  seu  tunica,  et  cingulum,  quibus  nunquam,  ne 
"  per  unum  momentum  (nisi  in  lecto  sint)  destitui  debent,"*  "  Pueri  et  Puellae  post  quindecem 
"  annorum  aetatem  (ut  supra)  cingulum,  religionis  tesseram,  iuduere  incipiunt,  et  divina  praecepta 
"ejus  instillantur," 3  "Tunica  ciugitur  cingulo,  secundum  sacerdotalem  babitum  in  AngliA, 
"  excepto  colore."4  Hyde  states  that  the  stole  was  used  in  the  ntes  of  Mithra.  "  Mithra  ibi 
"  cst  in  figurfi,  regis  Persici,  uti  constat  ex  Tiarfi,  direct!  et  Stolfc,  quee  solis  regibus  competunt." 5 

6.  It  often  happens  that  trifling  circumstances  are  more  striking  than  those  of  more  conse- 
quence. The  identity  of  the  two  religions  being  evident,  they  are  le&s  likely  to  be  the  produce  of 
accident.  And  what  I  am  going  to  describe  are  of  so  out-of-the-way,  unexpected  a  kind,  that 
there  must  be  some  cause  for  the  similarity. 

From  Hyde  we  learn  that  the  ancient  Persians  set  apart  four  days  In  each  month  answering1  to 
the  Sabbath  days  of  the  Jews  and  to  our  Sundays,  which  were  festivals.  On  these  days  they  met 
in  their  churches,  and  had  more  solemn  service  than  on  other  days,  reading  portions  of  their  sacred 
book,  and  preaching  and  inculcating  morality  and  purity.  "  Habent  enim  suo  modo  liturgiam 
"  publicans,  quatn  certo  quodam  tono,  seu  piano  cantu,  inodulantur  et  cantillant,  sc.  certain  atque 
"  praeseriptam  precum  et  aliorum  rituum  formam."  He  also  says,  "  Ubi  post  peractam  prostra- 
"  tionem  (ut  fiebat  in  templo  Hierosolymitano)  STANTES  GRANT."  6  It  is  impossible  here  not  to 
be  struck  with  the  identity  of  the  Persian  and  Christian  services.  The  four  days  of  the  month,  the 
reading  of  portions  of  the  sacred  books,  the  preaching,  the  liturgia  publica,  the  praescripta  forma 
rituum  et  precum,  the  tono  seu  piano  cantu  of  the  Romish,  and  chaimting  of  the  Protestant  cathe- 
drals. But  perhaps  among  these  different  traits  of  resemblance  there  is  no  one  more  striking  than 
that  of  the  praying  standing  on  the  four  festival  days  of  the  month.7  The  early  Christians  always 
prayed  on  a  Sunday  standing.  Tertullian  says,  Die  dorninicd  jejunare  nefas  dticumis  vel  de 
gemculis  adorare. 8  In  Canon  sixteen,  °  worshiping  on  the  knees  on  Sunday  is  forbidden.  It 
says,  "  Porro  in  sanctis  dominicis  dicbus  sacrisque  aliis  solennitatibus  nullae  fiant  genuflexiones, 
qnia  Ma  sancta  ecdesia  in  hisce  l&tatur  et  exultat  diebus" 

7,  Silius,  speaking  of  the  strange  rites  used  in  the  Gaditan  temple  of  Hercules,  says,  the  priests 
officiated  there  barefooted,  practised  chasity,  had  no  statues,  used  white  linen  surplices ;  and  it 
was  a  notorious  custom  with  the  ancient  Phoenicians  to  pay  tithe.  The  shaving  of  the  head  and 
surplices  were  borrowed  from  the  Egyptian  priests,  and  the  crosier  or  pastoral  staff  was  the  Ktuus 
of  the  Roman  augurs. 10  The  toDbure  of  the  priests  and  monks  is  an  exact  imitation  of  that  of 
the  priests  of  Isis  5  «  and  St.  Epiphanius  witnesses  also, 12  that  the  priests  of  Serapis  at  Athens 

1  "  Sudra  est  Tunica  saccrdotalis  brevior,  Anglic^  a  Cassock,  ad  mediam  am  am  parting  ens." 

°-  Hyde  de  Rel.  vet  Pers.  Cap.  xxviii.  p.  350,  ed.  1700.  a  Ut  sup,  p  353. 

+  Ib.  Cap  xxx  p  370.  *  Ib.  Cap.iv.  p  119.  6  Ib.  Cap.  xxxviii,  p.  352 

7  This  beautiful  festival  our  wbsurd  modern  devotees,  who  are  as  ignorant  as  they  are  bigoted,  wish  to  change  from 
a  festival  to  a  day  of  humiliation.    In  my  Horse  Sabbaticse,  I  have  discussed  this  at  length. 

8  Tertul.  de  Cor.  Cap.  iiL  d  Cone.  NIC.  Pap.  Silvester  I.  A  D.  325, 

10  Priestley's  Hist.  Cor.  Vol  II.  p.  251f  ed.  1782.  n  Apul,  Asino  Aureo.  I2  Hser.  64. 


BOOK  II.    CHAPTER  II.    SECTION  9.  79 

had  the  head  shaved.  This  custom  is  forbidden  in  Lev.  xxi.  5,  and  the  prohibition  is  afterwards 
repeated,  in  Ezek.  xliv.  20  3  for  this  is  the  meaning  of  the  word  nmp  qrte9  as  Rabbi  Solomon  on 
the  report  of  Buxtorf  has  noticed. 

The  habit  and  the  ornaments  of  the  ecclesiastics  at  this  day  have  been  copied  from  those  of  the 
ancient  Pagans.  The  cross  of  the  bishops  I  need  not  name  again.  The  Lituus  or  Crosier  was 
the  Hieralpha  of  the  Hindoos,  taken  from  the  cave  of  Bala-rama  near  Muttra,  and  seen  in  a 
variety  of  fantastic  forms  on  the  ancient  Egyptian  monuments.  It  is  often  united  to  the  cross 


thus  *\       J-     It  was  the  origin  of  the  jawbone  of  Samson.    It  was  the  first  rude,  ill-formed 


plough,  thus 

The  Amicts  and  Dotninos  of  the  bishops  came  from  the  same  place ;  for  the  Pagans  never 
made  any  sacrifice  without  having  the  head  covered  with  an  Amict,  which  they  called  Orarium, 
and  a  Superhumeral.  They  wore  also  an  Aube,  as  the  priest  does  when  he  goes  to  say  mass. l 
And  the  Flamens  were  clothed  with  a  robe  made  with  copes,  like  those  which  the  Romish  priests 
wear  in  the  churches, 2  The  Stole  is  an  imitation  of  that  which  they  put  on  the  back  of  the 
victims  which  they  offer  on  the  altar.  The  Cardinal  Baronius 3  has  remarked,  under  the  year  44 
of  our  Lord,  that  the  ancient  Pagans  had  the  surplice :  that  they  carried  the  pastoral  staff  called 
the  lituus  or  crosier  $  that  they  used  the  episcopal  ring  and  mitre ;  that  the  fiamen  or  priest  who 
sacrificed  was  clothed  in  a  garment  of  fine  linen,  called  by  the  Latins  Alba  Vestis  :  and  Juvenal, 
in  his  6th  Satire,  says,  that  the  high  priest  of  Anubis,  environed  with  a  crowd  of  other  priests 
clothed  in  fine  linen,  with  his  head  shaved,  deserves  the  first  rank  and  supreme  honour. 

8.  The  use   of  lamps  and  candles,  in   the  day-time,   in  the  churches,  was  copied  from  the 
Egyptians,  who,  according  to  Clemens  Alexandriims,  first  invented  them,4     No  person  can  look 
into  the  ancient  temples  of  India  and  Egypt  and  not  see  that  candles,  either  by  day  or  night, 
could  not  be  dispensed  with.    All  their  ceremonies  must  have  been  by  candle-light,  as  the  most 
sacred  parts  of  their  temples  had  no  windows  or  openings  to  admit  light.    During  the  delivery  of 
sermons  I  have  sometimes  met  with  churches,  in  Italy,  from  which  the  sun  was  entirely  excluded. 

The  use  of  incense  was  common  both  to  Jews  and  Gentiles. 

Saepe  Jovera  vidi  cum  jam  sua  mittere  vellet 
Fulmina,  tkure  dato  sustintiisse  manunu* 

Alex,  ab  Alexandro  says,0  that  the  Egyptians  appeased  their  Gods  with  prayers  and  incense. 

9.  The  processions  around  the  streets  and  towns,  in  Catholic  countries,  are  exact  imitations  of 
those  of  the  Pagans.    When  the  priests  of  the  Mother  of  the  Gods  made  their  processions  through 
the  streets,  they  carried  the  image  of  Jupiter,  which  they  placed  for  a  short  time  in  small  bowers 
dressed  out  for  him,  precisely  as  is  done  in  Paris  at  the  F6te  Dieu.    Virgil,  in  the  first  book  of  his 
Georgics,7   recommends  the  peasants  to  carry  the  statue  of  Ceres  round  their  fields  : 

** „  Aniwa  magnse 

"  Sacra  refer  Cereri,"  &c. 
**  Terque  novas  circum  felix  eat  hostia  fruges," 

Further  accounts  of  the  Heathen  processions  may  be  seen  in  Apuleius. 8 

* 
1  Plut.  in  Aut.  Fenestrelle,  Chap,  v.  *  Du  Verdier  en  ses  Leqons,  Liv.  ii.  Ch.  fo  p,  86. 

*  Noticed  by  Marolles  in  his  Memoirs,  4  Strom,  i.  *  Ovid's  Fasti,  5. 

6  Qea.  Dieruro,  Lib.  ii.  Cap,  xarii.  7  Lines  338,  339,  345. 

8  Lib.  ii.  Metam.  p.  200,  edit.  Piautin,  1587;  alsoPolyd.  Virgil,  Cap,  xi.  p.  414. 


80  PROCESSIONS.      IMAGES*      ST.   ABRAHAM. 

As  the  Roman  Church  has  its  processions  for  rain  or  fair  weather,  or  to  avert  tempests  or 
famine,  &c.,  so  the  Pagans  had  theirs  exactly  in  the  same  manner;  they  are  copies  of  one 
another. 

Though  it  may  be  unnecessary  to  point  out  the  identity  of  the  practices  of  the  modern  and 
ancient  Romans  in  the  use  of  images,  yet  it  may  not  be  unnecessary  to  observe,  that  precisely  the 
same  reasons  were  given  in  excuse  for  the  use  of  them.  Gregory  I.,  against  Serenus,  bishop  of 
Marseilles,  says,  that  what  books  are  to  those  who  can  read,  pictures  and  statues  are  to  those  who 
are  ignorant  of  the  art.  Porphyry,  in  Eusebius,  justifies  images  on  the  same  ground.  He  says 
they  are  the  books  of  the  ignorant.  Theodoret  on  this  subject  says,  that  the  demon  invented 
images  for  the  use  of  the  ignorant,  that  by  this  means  he  might  establish  his  superstition.  There 
is  no  person,  says  Celsus,1  so  foolish  and  absurd  as  to  believe  that  these  things  are  really  Gods, 
and  not  the  symbols  which  we  adore  in  honour  of  the  deity.  And  in  Aruobius,2  the  Pagan  says 
to  the  Christian^  "  You  deceive  yourselves  5  for  we  believe  not  the  brass,  the  gold,  and  the  silver, 
"  which  compose  the  statues,  are  God :  but  we  serve  God  in  them,  and  we  venerate  the  Gods  as 
"  dwelling  in  them,  by  virtue  of  consecration."  Constantine,  bishop  of  Constance,  in  the  second 
Council  of  Nice,  declared,  "  For  myself  I  render  to  images  the  same  worship  of  honour  which  is 
"  due  to  the  Holy  Trinity :  and  let  him  be  anathematized  as  a  Marcionite  and  Manichaean  who 
"  shall  refuse  to  do  the  same."3 

The  Chiistians  have  not  only  copied  the  practices  of  bowing  down  to  the  idols  of  their  great 
men  deified  or  elevated  to  the  rank  of  inferior  Gods  or  heavenly  personages,  but  they  have  in 
many  cases  adopted  the  very  persons  adored  by  the  Heathens.  They  have  not  only  adopted  the 
same  practices  of  the  apotheosis,  but  they  have  done  it  with  the  same  rites  and  ceremonies,  and 
given  the  same  attributes  to  their  deceased  great  men.  The  ancients  raised  such  of  their  great 
men  or  kings  to  the  rank  of  inferior  Gods  as  had  been  benefactors  to  mankind,  or  as  they  chose  to 
flatter,  calling  them  by  the  title  of  divus.  The  souls  of  their  emperors,  if  deified,  were  seen  to  fly 
away  to  heaven,  in  the  form  of  a  bird,  from  the  body,  when  placed  on  the  funeral  pile  :  thus,  in  a 
&imilar  manner  the  soul  of  St.  Poly  carp,  when  he  was  burnt,  was  seen  in  the  form  of  a  dove  to 
wing  its  way  to  the  mansions  of  the  blessed,  and  he  became  divus  Polycaip.  Thus  like  divus 
Augustus,  the  apostles  all  became  divi;  as  Divus  Paulus,  Divus  Petrus,  &c. 

The  Roman  Divi  were  considered  only  as  created  inferiores  divi,  and  intercessors  with  the 
Supreme  God,  but  residents  of  the  heavenly  mansions.  This  is  exactly  the  case  with  the  Christian 
Divi  i  they  are  considered  only  as  intercessors,  but  residents  of  the  heavenly  mansions ;  while  the 
remainder  of  mankind  are  excluded  from  these  abodes  till  the  day  of  judgment.  The  relics  of  the 
Divi  of  each  also  received  adoration,  and,  at  times,  worked  miraculous  cures.  They  both  had 
altars  erected  to  them,  with  lights  constantly  burning  before  them.  Their  festivals  were  kept  on 
set  days  peculiarly  dedicated  to  them,  and  the  images  themselves  were  in  many  cases  considered 
to  be  animated,  and  to  possess  and  exercise  a  supernatural  power,  I  had  in  my  possession  a  book, 
which  I  have  given  to  the  British  Museum,  published  by  the  authority  of  Pope  Pius  the  Sixth,  in 
which  the  miracles  performed  by  a  great  number  of  images  are  described  :  they  opened  their  eyes, 
they  wept,  they  spoke,  they  performed  cures.  Some  of  them  are  considered  more  powerful  than 
others,  and  in  consequence  acquire  more  votive  offerings,  which  are  given  to  them  in  some  cases, 
as  at  Loretto,  to  an  immense  amount  both  in  number  and  value.  It  cannot  be  said  that  these  are 
merely  the  idle  superstitions  of  the  vulgar.  The  book  alluded  to  was  published  by  the  authority  of 


'  Oiig.eont  Cels.  Lib.  vii   pp,  387  and  285,  292. 

*  Lib,  vi.  p.  229,  ex  edit   Fiol  ;  see  also  Lact.  Lib,  ii,  Cap.  ii,  3  Act  4,  a  little  from  the  end. 


BOOK  II.   CHAPTER  II.   SECTION  10.  81 

the  Pope  and  Roman  Church,  the  miracles  were  all  proved  before  a  commission  of  cardinals,  at  the 
head  of  which  was  Cardinal  Somaglia,  and  the  genuineness  of  the  book  itself  is  actually  ascertained 
beyond  dispute  by  the  WRITTEN  attestation  and  signature  of  the  register  of  the  Papal  chancery. 

Enlightened  men,  both  Greeks  and  Romists,  will  be  offended  at  hearing  the  term  idolatry 
applied  to  the  believers  in  their  religions.  But  there  is  in  reality  no  difference  between  the  icon 
worship  of  the  ancients  and  that  of  the  moderns.  The  enlightened  men  of  this  day  are  not 
idolaters,  nor  were  the  Ciceros  nor  Plinys  of  ancient  times,  but  the  rabble,  genteel  and  ungenteel, 
who  believe  in  the  miracles  of  the  images,  and  honour  them  with  their  votive  offerings,  most 
certainly  are.  It  is  childish  to  dispute  about  the  mere  word  or  name  given  to  the  practice. 
Whatever  the  ancients  did  to  their  images,  the  moderns  do  to  theirs  ;  and  in  whatever  light  the 
ancients  considered  them,  and  with  whatever  attributes  they  endowed  them— precisely  in  the  same 
light  and  with  the  same  attributes  the  moderns  view  and  endow  them.  The  demigods  of  the 
ancients  are  correctly  the  saints  of  the  moderns,  and  both  bear  the  name  of  Divi. 

The  aywActTf  e*a  of  the  Greek  and  Roman,  as  well  indeed  as  that  of  the  Protestant  Church,  is 
nothing  more  than  a  servile  imitation  of  the  AaifiotfoXar^sjct  or  Aeio-iSaj/wwa  of  the  Gentiles ; 
the  proof  of  this  may  be  seen  at  great  length  in  Gale's  Court  of  the  Gentiles,  * 

On  the  adoration  of  saints  Bochart  says,  "  They  have  transferred  to  their  saints  all  the  equipage 
*c  of  the  Pagan  Gods :  to  St.  Wolfang  the  hatchet,  or  hook  of  Saturn :  to  Moses  the  horns  of 
"  Jupiter  Hammon  :  to  St.  Peter  the  keys  of  Janus.  In  brief,  they  have  chased  away  all  the  Gods 
"out  of  the  Pantheon  at  Rome,  to  place  in  their  room  all  the  Saints;  whose  images  they  worship 
"  with  like  devotion  as  those  of  the  Pagan  Gods  sometimes  were.  They  dress  them  up  in  ap- 
"  parel,  they  crown  them  with  garlands  of  flowers,  they  carry  them  in  procession,  they  bow  before 
"  them,  they  address  their  prayers  to  them,  they  make  them  descend  from  heaven,  they  attribute 
"  to  them  miraculous  virtues."2  Bochart  then,  in  support  of  his  assertion  that  the  Romish  adora- 
tion of  saints  is  nothing  but  a  renewal  of  the  adoration  of  the  Pagan  damans,  observes,  that  the 
Canonization  of  Saints  is  correctly  the  Apotheosis  of  the  Pagans,  and  that  Cajetan's  Gods  by  parti- 
cipation are  the  very  same  as  Plato's  ®so*  ysvv^ro*,  made  Gods,  which  is  the  title  he  gives  to  his 
dasmons.  All  these  saints,  when  they  were  determined  to  be  fit  objects  of  canonization,  were 
deemed  to  have  been  possessed  of  divine  inspiration  or  the  afflatus,  in  a  fuller  degree  than  common 
priests,  all  of  whom  have  a  portion  of  the  Holy  Ghost  or  the  afflatus  numinis  instilled  into  them  at 
their  ordination  by  the  imposition  of  the  bishops'  hands.  These  inspirations  or  entrances  into  the 
flesh  of  portions  of  the  divine  spirit  are  correctly  the  minor  Incarnations  or  Avatars  of  the  Hindoos, 
who  say,  there  have  been  thousands  of  incarnations  or  avatars  of  the  Supreme  Being. 

Among  the  saints  of  the  Roman  church  we  have  Saint  Abraham  and  Mary  his  niece.  He  came 
from  a  place  called  Edessa  in  Mesopotamia.  He  was  considered  as  a  saint  in  the  Latin,  Greek, 
and  Coptic  churches.3  His  holiday  is  the  15th  of  March.  If  we  make  allowance  for  the  old  style, 
this  brings  him  to  the  25th  of  March,  the  Vernal  Equinox.  We  need  not  repeat  what  has  been 
proved  respecting  Maria,  the  queen  of  heaven,  being  the  generative  power.  We  here  have  her 
identified  with  Sarah,  the  wife  of  the  Brahmin,  which  serves  to  prove  the  mythological  charac- 
ter of  Abraham  and  Sarah,  who  are  evident  enough  in  these  two  saints.4 

10.  The  Pagans  had  their  festival  days  in  honour  of  their  country  or  local  Gods  ;  these 


1  Vol.  III.  Book  ii.  Ch.  ii.  Sect.  iii.  p.  184. 

*  Bochart  against  Veron,  p.  3,  Ch.  xxv,  p.  888;  Gale's  Court  Gent,  Vol.  III.  Book  ii.  Ch.  ii,  Sect  iv. 

*  Butler's  Lives  of  the  Saints.  *  See  Vol.  I.  pp,  98,  162,  305,  387,  391,  646,  64?,  697,  698,    Editor. 
VOL,  II,  M 


82  FESTIVALS. 

exactly  imitated  by  the  Christians  in  their  wakes  and  revels,  which  were  kept  in  honour  of  pre- 
tended martyrs,  the  names  of  many  of  whom,  being  the  exact  names  of  the  heathen  Gods,  suffi- 
ciently explain  what  they  were. 

The  Goddess  Februa,  or  the  Februata  Juno,  became  the  Purificata  Virgo  Maria.  The  old 
Romans  celebrated  this  festival  in  precisely  the  same  way  as  the  moderns— by  processions  with 
wax  lights,  &c.,  and  on  the  same  day,  the  2cl  of  February.  The  author  of  the  Perennial  Calendar 
observes,  that  it  is  a  remarkable  coincidence  that  the  festival  of  the  miraculous  conception  of  Juno 
Jugalis,  the  blessed  Virgin,  the  Queen  of  Heaven,  should  fall  on  the  very  day  the  modern  Romans 
have  fixed  the  festival  of  the  conception  of  the  blessed  Virgin  Mary.  Being  merely  a  continuation 
of  an  ancient  festival,  there  is  nothing  remarkable  in  it. 

In  the  autumn  a  very  peculiar  festival  was  celebrated  by  almost  all  nations  in  honour  of  the 
dead. 

On  the  2d  of  November  tlizfestum  Dei  Mortis  is  annually  celebrated.  The  priest  makes  a  pro- 
cession round  the  burial-ground^  with  his  censer  and  aspersorio,  sprinkling  holy  water  and  singing 
a  miserere  as  he  goes  along.  This,  again,  is  nothing  more  than  a  heathen  ceremony. 

This  festival  is  yet  annually  celebrated  by  the  Buddhists  of  Tibet,  by  the  Papists  at  Rome,  and 
has  yet  its  service  and  day  in  the  calendar  of  the  Protestant  church  of  England.1  Mr.  Turner2 
informs  us,  that  on  the  last  days  of  October  and  first  of  November  an  annual  festival  is  kept,  which 
is  sacred  to  the  souls  of  the  dead.  All  the  monasteries  are  lighted  up  and  great  ceremonies  take 
place  among  the  monks.  It  appears  that  this  festival  is  kept  at  the  same  time  in  Bengal  and  Hin- 
dostan.  It  is  remarkable  that  this  festival  was  anciently  kept  by  the  Druids  in  Ireland,  and  is  yet 
continued  there.  In  Ireland  it  was  called  the  festival  of  Samhan,  lasted  two  days,  and  was  begun 
to  be  celebrated  on  the  evening  preceding  the  first  of  November,  which  evening  is  yet  called 
Oidhche  Samhna,  or  the  night  of  Samhan,  This  solemnity  was  consecrated  by  the  Druids  to  the 
intercession  of  the  living  for  the  souls  of  those  who  had  died  the  year  preceding  that  day;  for, 
according  to  their  doctrine,  Samhan  called  before  him  these  souls,  and  passed  them  to  the  man- 
sions of  the  blessed,  or  returned  them  to  a  re-existence  here  as  a  punishment  for  their  crimes, a 
This  Samhan  was  also  called  Bal-Sab  or  Lord  of  Death.  This  is  the  Beelzebub  of  the  Christians. 
On  this  festival  all  the  fires,  except  the  sacred  fires  of  the  Druids,  were  extinguished,  and  every 
one  was  prohibited,  under  the  most  terrible  penalties,  from  procuring  this  indispensable  article  in 
any  way  except  from  them,  for  which  a  stipulated  price  was  paid. 4  This  festival  is  even  yet 
partly  continued  by  the  Irish,  who  light  great  fires  on  the  tops  of  their  mountains,  and  pass  their 
children  and  flocks  through  them  to  Beal  or  Samhan,  as  described  in  the  Old  Testament  to  Bel  or 
Baal.5  The  Irish  call  this  festival  Bealtine,  or  the  feast  of  the  fires  of  Baal.  This  solemnity  is 
what  we  call  All-Souls'  Day,  Gen.  Vallancey  says,0  "  it  was  called  La  Samhna  or  Hallowmas- Day. 
**  The  Druids  taught  the  Pythagorean  system  of  the  transmigration  of  souls,  and  that  Samhan  or 
"Baal  Samhan,  at  this  season  called  the  souls  to  judgment,  which  according  to  their  merits  or 
a  demerits  in  the  life  past,  were  assigned  to  re-enter  the  bodies  of  the  human  or  brute  species, 
u  and  to  be  happy  or  miserable  during  their  next  abode  on  this  sublunary  globe:  hence  Samhan 

1  All-Saints'  Day— united  with  All  Souls*.    Tkis  festival  was  also  kept  by  the  Mexicans.    See  p.  31.    Editor. 
8  In  the  account  of  his  Journey  to  Tibet,  p.  318.  a  ceitic  Druids,  Ch.  v.  Sect,  xvii, 

4  Samhain,  All-Saints'  Eve,  geuit  Samhna.    Oidhche  Shainhna,  All-Saints'  Eve.    (O'Brien's  Diet.)  Sainhain,  SHAW 
and  LHYD,  Arch,  Brit,,  La  Samhna,  Hallowmas-day,  Macdomtld's  Vocab. 

*  Jeremiah  xix.  5,  xxxii.  35;  see  also  on  Molech,  Lev,  xviii.  21,  xx*  2— 4$  2  Kings  xxih.  10.    Editor. 
c  Coll.  Hib.  Vol.  III.  p.  444. 


BOOK  II,     CHAPTER  II.    SECTION  10.  83 

ts  was  named  [by  the  Irish]  Balsab  or  Dominus  Mortis,  for  Bal  is  Lord,  and  Sab  death.  But  the 
"  punishment  of  the  wicked  they  thought  might  be  alleviated  by  charms  and  magic  art,  and  by 
cf  sacrifices  made  by  their  friends  to  Bal,  and  presents  to  the  Druids  for  their  intercession." 

"  It  has  been  the  opinion  of  some  learned  men,  that  the  Baal-Zebub  of  the  idolatrous  Jews  was 
ce  the  God  of  fiies  or  locusts,  as  the  LXX,  have  translated  it  Deum  Mu7av3  muscam,  or  Moiaygov 
"  muscarum  avemincum.  Basnage  is  singular  in  supposing  this  deity  to  be  Mars,  or  the  God  of 
"  Battles  and  of  Arms,  because,  says  he,  the  Phoenicians  might  readily  convert  r»K^2f  tsalath  into 
"  Ml  Zebub.  The  Irish  or  Iberno-Celtic  retains  both  5  for  sab  is  death,  and  also  strong,  potent, 
"  valiant ,•  so  in  Hebrew  *O3f  tsaba  militia  $  in  Arabic,  zab,  repelling  by  force 5  zaMn,  a  life  guard- 
"  man,  and  zaaf9  death;  but  our  Hiberno  Druids  retaining  Balsab  synonymous  to  Samhan,  it  is 
"  evident,  Baal-Zebub  is  Domuius  Mortis."  1  The  day  following  is  the  festival  of  Satnhau,  to  whom 
black  sheep  were  offered  in  sacrifice.2  This  festival  lasted  till  the  beginning  of  December,  which 
was  named  Mi  NOJLAGH,  or  the  mouth  of  the  new  born,  from  the  Hebrew  word  nVw  nule  Nolah, 
i.  e.  parire,  to  bring  forth  young  ;  whence  the  French  word  NOEL,  and  the  Irish  NOLAGH,  Christ- 
mas-day. This  was  a  month  of  great  rejoicing,  as  the  former  was  of  mourning.3  The  Persians 
light  fires  in  their  temples,  &c.,  on  the  day  answering  to  the  2d  of  November,  precisely  as  the 
Irish  did,  and  yet  do.4 

Dr.  Hyde5  states,  that  this  custom  is  continued  among  the  fire  worshipers  or  Guebres  of  Persia 
at  this  day:  and  he  observes,  that  he  learns  from  the  Talmud,  that  this  practice  was  adopted  by 
the  Israelites  when  they  were  in  captivity  in  that  country  among  the  Medes,  who  are  called  Persse. 
It  continues  two  days,  because  it  begins  on  the  eve,  as  the  Buddhist  book  of  Genesis  reckons  time, 
"and  the  evening  and  the  morning  tuere  the  first  day;"  not  the  morning  and  the  evening.  The 
identity  of  the  religious  rites  in  the  East  and  West,  I  am  justified  in  here  reasserting,  cannot  be 
doubted.  Among  the  Druids  of  Ireland,  the  same  doctrines  of  a  Creator,  Preserver,  and  Destroyer, 
are  found,  and  many  of  the  Gods  have  the  same  names : 6  for  instance — Samhan,  Bud,  Chandra, 
Om,  Eswara,  Cali,  &c. 

The  Mohamedans  have  this  festival  as  well  as  the  Hindoos  and  Christians  \  but  this  is  not  sur- 
prising, as  they  are  merely  a  sect  of  the  latter. 

Now  I  beg  my  reader  to  recollect  what  he  has  read  in  the  Preliminary  Observations  respecting 
the  festival  of  the  Vernal  Equinox,  when  the  sun  was  in  Taurus. 7  This  was  evidently  the  coun- 
terpart of  it — the  festival  of  the  Autumnal  Equinox — exactly  six  months  from  the  former.  At  the 
Vernal  Equinox  began  the  empire  of  glory,  of  happiness,  of  the  good  principle,  of  Oromasdes  j  at 
the  Autumnal  Equinox  began  the  empire  of  the  evil  principle,  of  Arhiman,  and  Bal-Sab.  No  one 
can  for  a  moment  doubt  the  meaning  of  the  festival  $  and  its  universal  celebration  and  reception 
would  fully  confirm  what  is  said  from  Mr.  Maurice  respecting  the  Tauric  festival,  in  the  Prelimi- 
nary Observations,  if  confirmation  were  wanting.  The  identity  of  the  religious  rite,  in  both  East 


1  Vail.  Col  Hib.  Vol.  Ill,  pp.  447,  448,  &c.  *  Ibid,  and  see  Viigii's  Geor.  Lib,  iv,  547. 

3  Vail,  tit  sup.    Vide  ParLhurst  for  root  i^  and  Frev,  under  word  "rVi:i. 

4  Maur  Hist.  Hind.  Vol.  II.  p,  89,  ed  4to.    For  some  curious  remarks  about  the  Childermas,  or  the  Feast  of  the 
Innocents,  see  Vallancey,  ut  sup,  VoL  III.  p,  446.    This  relates  to  the  %  bishop  in  some  of  our  cathedrals.    The 
month  of  November  is  called  in  Ireland  JVh  Samhan,  month  of  Samhan,  or  Mi  dubh,  month  of  sorrow  or  grief,    The 
Welsh  call  it  y  mis  du9  the  month  of  grief.    For  explanation  of  feammael  and  Samhan,  (perhaps  Esmin  ?)  Beelzebub, 
Pluto,  Asima,  see  Vail  ut  sup  pp  448,  &c ,  and  for  every  thing  relating  to  the  first  and  second  of  November. 

3  De  Religione  Vet,  Pers,  j  Vail.  Coll.  Hib.  VoL  IV.  p.  346.  6  Vide  Celtic  Druids,  Ch.  v.  Sect.  xxvh. 

7  VoL  I  pp.  24—26. 

M2 


84  EPIPHAKY.       ST,  DENIS,   &C. 

and  West,  is  striking,  and  proves  the  wide  extent  of  the  Buddhist  religion  ;  but  it  is  chiefly  im- 
portant in  fixing  the  chronology.  It  must  have  taken  place  by  the  true  Zodiac  about  4680  years 
before  Christ. 

The  priests  disguise  to  their  votaries,  and  perhaps  to  themselves,  the  identity  of  the  Christian 
and  Gentile  festivals,  by  pretending  that  one  of  the  Popes  ordered  the  missionaries  to  fix  the  birth- 
days of  the  saints  to  the  heathen  festival^  to  humour  the  prejudice  of  the  Heathen,  and  thus,  by 
degrees,  to  draw  them  into  Christianity.  But  here  is  the  doctrine  of  prayers  for  the  dead  as  well 
as  the  ceremony  on  the  same  day.  Bebides,  the  very  fact  of  the  Pope  ordering  it  on  a  certain  spe- 
cified occasion,  goes  very  far  to  prove  that  it  was  not  the  general  practice.  So  far  were  the  early 
Christians  from  adopting  Heathen  ceremonies,  that  they  would  not  intentionally  even  call  the 
months  of  the  year  or  the  days  of  the  week  by  their  usual  names,  for  fear  they  should  pollute  their 
mouths  by  those  names,  particularly  that  of  Venus,  which  is  a  practice  still  continued  by  the 
society  of  Quakers.  Gregory  Thaumaturgus,  who  lived  in  the  third  century,  is  commended  by 
Gregory  Nyssenus,  for  thus  changing  the  Pagan  festivals  into  Christian  holidays. l 

1 1 ,  We  Protestants  keep  The  Ey>ipliany>  pretending  that  it  is  the  manifestation  of  Christ  to  the 
Gentiles.  Isaac  Casauban  shall  tell  us  what  it  is.2  "  Baronius  errs,  in  that  he  judgeth,  that  the 
"  Epiphany  was  instituted,  in  the  primitive  time,  in  commemoration  of  the  Magi,  their  appari- 
"  tion.  This  opinion  is  refuted,  first  by  the  very  appellation  of  Epiphanies,  and  thence  by  the 
"  use  of  authors  and  history.  The  appellation  S7n<pavsJa>i>?  of  Epiphanies,  was  brought  into  eccle- 
"  siastic  observation  from  Pagan  rites,  on  a  pious  account.  Greek  writers  call  sTrifyavsioiv,  Epipha- 
"  nie,  the  apparition  of  a  deity,  whatever  the  manner  were  by  which  such  a  deity  was  supposed  to 
have  given  some  sign  of  his  presence."  Diodorus  says,  ee  That  Isis  was  wont  to  appear  by  night : 
cc  and  Dionysius  Halicarnassus  greatly  reprehended  such  as  derided  the  epiphanies  of  the  Gods 
"  by  which  they  manifest  themselves  to  men.  In  commemoration  of  these  apparitions  the  Gre- 
"  cians  instituted  certain  festivals  which  they  called  Epiphanies.  The  Greek  church  has  its 
"  Epiphany  on  the  sixth  of  January/' 3 

At  St.  Denis,  near  Paris,  the  God  Bacchus  or  Afoj/ixro£  is  worshiped  under  the  name  of  St. 
Denis.  At  Ancona,  on  the  top  of  the  promontory,  Bacchus  is  worshiped  under  the  name  of  Liber 
and  Liberius. 4 

1  Priestley's  Hist  Cor.  Vol.  L  p.  336.  Speaking  of  the  two  classes  into  which  society  is  divided  in  Tibet,  Mr. 
Turner  (Travels,  p.  25/)  says,  "  Both,  united  in  one  common  bond  of  union,  the  one  part  to  labour,  the  other  to  pray, 
"  enjoy  in  peace  and  harmony  the  fruits  of  their  industry  5  and  find  it  unnecessary  to  support  a  single  man  in  arms, 
"  either  to  defend  their  territory  or  maintain  their  rights."  This  is  as  it  should  be— the  Drones  and  the  Bees ;  idle 
priests  and  industrious  slaves  Here  every  one  moves  in  his  proper  sphere  I 

4  Exercit.  2,  An.  1,  Num.  36.  3  Gale's  Court  of  Gent  Vol.  Ill,  Bk.  ii.  Ch.  ii.  Sect.  iii.  pp  192,  193. 

4  Seveial  temples  have  probably  stood  together  which  are  now  all  formed  into  one  church  of  Gothic  architecture. 
In  a  crypt,  on  the  left  side  as  a  person  enters,  is  a  magnificent  sarcophagus  of  brass,  of  modern  workmanship,  with  the 
words  upon  it  CORPXJS  SANCTI  LIBERY  OONP  In  the  front  of  it,  under  the  Roman  arches,  stands  an  altar,  at  which 
a  priest  \\ as  officiating  when  I  was  there.  On  the  wall  opposite  is  a  MODERN  Latin  inscription,  which  informs  its 
reader  that  St  Liberius  was  an  Armenian :  Liberim  ex  Armen.  Regum  stirpe  ortus  S&c.  PL  In  the  word  LIBERY 
the  last  letter  in  one  place  being  Y  and  in  another  U,  the  lower  part  wanting,  proves,  notwithstanding  the  care  to 
prevent  mistakes  displayed  by  the  monks  in  the  modern  inscription,  that  this  S.  LiUerius  was  no  other  than  Bacclms- 
Libei  In  the  crypt  on  the  light  side  as  you  enter  the  chuich  is  a  very  ancient  sarcophagus  of  stone  This,  I  suspect, 
in  former  times,  hab  held  the  body  of  the  God.  It  has  had  two  inscriptions,  one  in  the  stone  now  erased  with  a  chisel, 
the  other  in  metal,  which  hab  been  removed,  the  marks  of  the  rivets  remaining.  I  suppose  the  temples  under  the 
decrees  of  Theodosius,  &c ,  weie  all  thiown  down,  and  from  their  ruins  the  present  church  was  built;  and  amongst 
the  ruins  were  found  the  fine  columns  of  marble  and  the  sarcophagus  with  the  inscription  Corpus  S.  Libery  and,  if  it 
liad  any  where  upon  it,  as  it  probably  had,  or  if  there  was  found  any  where  near  it,  the  cross  or  the  monogram  of 
Bacchus,  this  would  be  thought  to  prove  the  deceased  a  Christian  confessor.  For,  as  the  Christians  adopted  the 


BOOK  II.   CHAPTER  II.   SECTION  11.  85 

1  must  draw  my  reader's  attention  to  the  fact,  that  the  ancients  had  their  miracles  performed  at 
the  shrines  of  their  saints,  Divi,  just  as  commonly  as  the  Christians  at  the  shrines  of  their  saints. 

The  identity  of  some  of  the  Romish  Saints  and  the  Heathen  Gods,  is  in  no  instance  more 
ridiculously  exhibited  than  in  that  of  St.  Denis  or  Dionysus,  the  ancient  Bacchus  j  even  Mr. 
Faber  is  obliged  to  allow  it.  He  says, l 

"  Dionysus  is  cut  in  pieces  by  the  Maenades  on  the  top  of  Mount  Parnassus  :  Denis  is  put  to 
"  death  in  the  same  manner  on  the  summit  of  Montmartre.  Dionysus  is  placed  on  a  tomb,  and 
a  his  death  is  bewailed  by  women :  the  mangled  limbs  of  Denis  are  collected  by  holy  females, 
"  who  weeping  consign  him  to  a  tomb,  over  which  is  built  the  abbey  church  that  bears  his  name. 
Ge  Dionysus  experiences  a  wonderful  restoration  to  life,  and  quits  the  coffin  within  which  he  had 
"  been  confined :  Denis  rises  again  from  the  dead,  replaces  his  severed  head  to  the  amazement  of 
*<  the  spectators,  and  then  deliberately  walks  away.  On  the  southern  gateway  of  the  abbey,  the 
tfc  whole  history  of  this  surprising  martyrdom  is  represented.  A  sculptured  sprig  of  the  vine, 
a  laden  with  grapes,  is  placed  at  the  feet  of  the  holy  man  :  and  in  all  parts  may  be  seen  the  same 
*e  tree  blended  with  tigers  and  associated  with  a  hunting  match.  Such  numerous  and  close 
"  coincidences  prevent  the  possibility  of  doubting  the  identity  of  the  God  Dionysus  and  the 
ef  monkish  saint  Dionysius.  Were  I  more  conversant  in  the  hagiographa  of  the  Latin  church  I 
*'  might  perhaps  be  able  to  produce  many  other  similar  instances/' 

There  is  no  doubt  that  at  the  town  of  St.  Denis,  the  Romans  had  some  kind  of  a  temple  to  the 
Divus  Dionysus  or  Bacchus,  whence  the  ignorance  and  roguery  of  the  priests  made  a  saint,  a 
Divus  Denis,  with  all  his  traditionary  adventures. 

Near  Naples  the  universe  is  worshiped  under  the  name  of  St.  Cosmo — Kocrp>£. 2 

The  custom  of  putting  D.  M.,  for  the  words  Dls  Manibus,  on  monuments  and  grave-stones,  is 
continued  all  over  Italy.  In  the  church  of  St.  Clement,  at  Rome,  I  observed  the  actual  words 
Dls  Manibus  upon  a  grave-stone ;  the  letters  had  not  long  been  filled  up  with  a  hard  cement,  to 
disguise  them  5  but  they  were  sufficiently  evident.  No  doubt  at  every  Jubilee,  when  the  churches 
are  repaired,  some  remnant  of  Heathenism  is  erased. 

The  way  in  which  the  Christians  have  made  their  saints  is  perfectly  laughable.  An  explanation 
of  them  may  be  seen  in  Dupuis.3  He  shews  how  they  have  made  their  St.  Bacchus  and  Liber, 
Dionysius— Eleutherius,  Busticus— marked  in  the  calendar,  7th  Oct,  fest.  S.  Bacchi,  8th  festum 
S.  Demetri,  and  the  9th  fest.  S.  S*  Dionysii,  Eleutherii  et  Rustici. 

In  the  Dyonysiacs,  of  Nonnus,  the  God  Bacchus  is  feigned  to  have  fallen  in  love  with  the  soft, 
genial  breeze,  under  the  name  of  Aura  PJacida.  Out  of  this  they  have  made  the  saints  Aura  and 
Placida.  This  festival  is  on  the  fifth  of  October,  close  to  the  festival  of  St.  Bacchus,  and  of  St. 
Denis  the  Areopagite. 

monogram  of  Bacchus  for  their  monogram,  wherever  it  was  found,  the  ignorant  monks,  thousands  of  whom  in  ancient 
times  could  neither  read  nor  write,  immediately  determined  that  it  denoted  a  martyr  or  confessor  of  their  religion. 
The  monks  were  not  necessarily  in  the  modern  Romish  ordeis,  and  in  the  early  ages  of  Christianity  very  few  of  them 
were  Bomish  priests.  As  they  found  it  increased  their  influence  they  gradually  got  into  the  way  of  receiving  the 
Romish  ordination ;  and,  as  the  Popes  found  them  a  formidable  body,  after  much  quarrelling  they  formed  an  union 
with  them,  if  indeed  the  monks  did  not  actually  conquer  the  Popes,  and  get  possession  of  the  Papacy. 

1  Pag.  Idol.  Bk.  v.  Ch,  viii. 

4  The  particulars  of  this  Saint  may  be  found  in  a  letter  published  in  the  Preface  to  Mr.  Payne  Knight's  book  on  the 
Phallic  worship.  He  was  adored  with  the  ancient  Phallic  rites.  In  the  mean  time,  when  Sir  W,  Hamilton  was  at 
Naples,  great  numbers  of  ex  votos  of  the  parts  of  generation  adorned  his  shrine,  which  was  much  frequented  by 
modern  Neapolitan  females  to  procure  fecundity,  precisely  as  it  had  been  by  the  females  of  antiquity. 

*  Vol,  HI.  p  151. 


86  BAMBINO   AT   ROME.      DEDICATING    CHURCHES,   &C.,   &C. 

The  ancients  had  a  form  of  wishing  happiness  to  others,  in  which  were  used  the  words  perpetuam 
felititatem.  Out  of  these  words  were  made  St.  Perpetua  and  St.  Felicita.  In  the  same  way,  from 
the  words  Rogare  et  Donare,  they  have  made  St.  Rogatien  and  St.  Donatien.  These  examples  of 
their  saints  exhibit  a  very  striking  proof  of  what  I  have  said  respecting  the  nature  of  the  Romish 
tradition — all  these  histories  are  traditions.  From  such  traditions  the  whole  fabric  was  raised.  It 
could  not  be  expected  to  be  otherwise  than  as  we  find  it.  The  President  Fauchet,  in  his  Life  of 
Clovis, J  declares  ingenuously,  that  the  feasts  of  the  Romish  Church  were  copied  from  those  of 
the  Pagans :  and  Polydore  Virgil  regrets  that  the  feasts  are  more  Pagan  than  Christian.2 

The  festival  of  Martinmas  was  an  exact  imitation  of  the  feast  of  the  Romans  and  the  Greeks 
called  Pitegie  which  signifies  the  opening  of  the  wine  barrels,  which  at  this  time  is  practised  by 
the  Christians.  Thomas  Neagorus  3  calls  it  the  second  Bacchanalia. 

Herodotus4  says,  that  the  Egyptians  had  a  feast  in  which  the  ceremony  consisted  in  lighting 
numbers  of  candles  in  their  houses  during  the  whole  night,  called  the  feast  of  lights.  This  solem- 
nity, says  Baronius,  5  is  also  observed  by  us,  having  been  transferred  to  the  ascension. 

I  suppose  I  need  not  point  out  the  absolute  identity  of  the  ancient  Saturnalia  and  the  modern 
Carnival;  no  one  who  has  paid  the  least  attention  to  these  subjects  can  entertain  any  doubt 
respecting  them. 

As  the  Christians  have  a  particular  saint  to  whom  each  day  in  the  year  is  dedicated,  and  who 
has  his  particular  service  for  that  day ;  so  the  Persians  had  an  angel  for  each  day,  and  a  particular 
service  containing  a  compliment  to  the  angel  of  that  day.6 

12.  As  I  stated  before,  to  account  for  the  Heathen  superstitions  in  Christian  churches,  it  has 
been  said,  that  Gregory  the  Great  directed,  in  order  that  the  prejudices  of  the  vulgar  might  be  as  little 
offended  as  possible  by  the  change,  that  the  missionaries  to  Britain,  &c.,  should  leave  the  people 
in  the  possession  and  enjoyment  of  their  festivals,  provided  they  did  not  actually  adore  the  idols. 
How  can  this  be  reconciled  with  the  actual  adoration  of  the  waxen  infant,  with  the  most  magnifi- 
cent ceremonies,  in  the  churches  in  Rome,  on  the  first  hour  after  midnight,  on  the  morning  of  the 
25th  of  December  ?  This  I  have  myself  witnessed.  The  priests  pass  the  image  in  grand  proces- 
sion, each  stopping  before  it,  muttering  his  prayer,  going  down  on  his  knees,  and  kissing  the  toe 
of  the  figure.  What  was  this  but  the  ancient  worship  continued  ? 

When  the  Pagans  proceeded  to  build  a  temple  they  performed  on  the  ground  a  variety  of 
ceremonies.  The  head  priest  presided  at  the  ceremony,  and  laid  the  first  stone,  after  a  grand 
procession. 7  Pieces  of  gold  and  silver  were  laid  in  the  foundation,  and  the  Vestal  Virgins  or 
Nuns  sprinkled  the  place  with  holy  water.  All  this  is  closely  imitated  by  the  Romish  and  Protes- 
tant churches,  holy  water  by  the  latter  excepted. 

The  long  pilgrimages  of  the  Christians  are  exact  imitations  of  those  of  the  Pagans,  who  were 
accustomed  to  frequent  the  temples  of  Delphi,  Dodona,  Diana  at  Ephesus,  Ceres  in  Sicily, 8 
according  to  vows  made  by  them  on  emergences. 

It  is  the  custom  with  Christians  to  make  vows  on  various  occasions  to  build  churches.  So 
Romulus,  to  arrest  the  flight  of  his  soldiers,  vowed  a  temple  to  Jupiter  Stator.  In  like  manner 
Appius  vowed  a  temple  to  Bellona. 9 

Every  one  is  acquainted  with  the  votive  offerings  of  the  ancients  : 


1  P  124.  8  Lii>.  vi*  Cap.  viii.  &e.  3  De  Regno  Pont.  Lib.  iv.  4  Lib.  ii. 

*  In  the  year  58,  s.  28.  G  Hyde;  Dupuis,  Vol.  III.  p.  325, 4to. 

7  Cicero  and  Tacitus,  Lib,  iv.  on  rebuilding  the  capital,  8  Vide  Cic.  ActL  6,  in  Verreai* 

a  T.  Livy,  Lib.  x. 


BOOK  II,    CHAPTER   II.   SECTION   13.  87 

Me  tabul&  sacer 

Votiv&  paries  indicat  humida 

Suspendisse  potent! 

Vestimenta  maris  Deo.1 

Again, 

Nunc  Dea,  nunc  succurre  uaihi,  nam  posse  mederi 
Picta  docet  templis  multa  tabella  tuis.8 

This  is  exactly  imitated  in  the  Romish  churches  of  Italy.  Some  of  the  churches  in  Florence 
and  Rome  are  actually  covered  with  votive  offerings.  Sometimes  jewels  are  given,  sometimes 
pictures  of  the  mode  in  which  some  favourite  saint  has  effected  a  cure,  or  saved  the  devotee  from 
the  effect  of  an  accident  \  or  a  model  in  wax  of  some  limb  cured  is  hung  tip  5  and  some  very 
curious  limbs  may  occasionally  be  seen, 

Our  long  prayers  and  litanies  are  exact  imitations  of  those  of  the  Pagans,  and  are  directly  in 
defiance  of  the  command  of  Jesus  Christ.  "  When  ye  pray/'  says  he,  "  use  not  vain  repetitions, 
"  as  the  Heathen  do ;  for  they  think  that  they  shall  be  heard  for  their  much  speaking."  (Matt.  vi. 
7«)  How  directly  this  is  against  the  Romish  t(  Kyrie,  Eleeson ;  Christe,  Eleeson;  ora  pro  nobis; 
"Domine,  exaudi  nos  $"*  and  our  "Lord  have  mercy  upon  us/1  in  our  litany  and  repetition  of 
creeds,  &c, !  All  this  is  an  exact  imitation  of  the  prayers  to  Baal,  described  in  1  Kings  xviii.  26, 
Baal,  exaudi  nos9  which  they  cried  from  morning  to  noon.  Thus  the  Romish  devotees  count 
their  Paters  and  the  repetition  of  their  Credo,  and  Ave,  Maria,  &c.,  exactly  like  what  Tertullian 
says  of  the  Pagans — that  they  think  to  force  heaven  with  their  crowd  of  prayers,  Thus  again,  in 
the  Protestant  Litany,  the  repetition  of  the  prayer  to  the  Lamb  of  God  is  taken  from  the  service 
of  the  ancient  Carnutes  of  Gaul. 

13.  The  ancient  Roman  children  carried  around  their  necks  a  small  ornament  in  form  of  a  heart, 
called  Bulla.  This  was  imitated  by  the  early  Christians.  Upon  their  ancient  monuments,  in  the 
Vatican,  the  heart  is  very  common,  and  it  may  be  seen  in  numbers  of  old  pictures.  After  some 
time  it  was  succeeded  fay  the  Agnus  Dei,  which,  like  the  ancient  Bulla,  was  supposed  to  avert 
dangers  from  the  children  and  the  wearers  of  them.  Pope  Urban  V.  sent  one  to  the  Emperor  of 
the  Greeks  with  the  following  beautificl  verses : 

Balsaraus  et  munda  cera  cum  chrismatis  und& 
Confidant  agnum  quod  munus  do  tibi  magnum. 
Fulgura  desursum  depellit,  omne  malignum 
Peccatum  frangit,  ut  Christi  sanguis  et  angit. 
Prsegnam  serrate,  simul  et  partus  liberatur. 
Dona  defert  dignis,  virtutem  destruet  ignis. 
Portatus  munde*  de  fluctibus  eripit  undre. 

Cardinal  Baronius 3  says,  that  those  who  have  been  baptized  carry  pendant  from  their  neck  an 
Agnus  Dei,  in  imitation  of  a  devotion  of  the  Pagans,  who  hang  to  the  neck  of  their  children  little 
bottles  in  form  of  a  heart,  which  serve  as  preservatives  against  charms  and  enchantments.  And 
as  these  bottles  were  made  in  form  of  a  heart  to  shew  that  man  could  not  exist  without  a  heart  $ 
so  the  Christians  carry  the  image  of  the  Iamb,  to  learn  from  its  example  to  be  humble  of  heart. 

This  is  the  heart  which  the  reader  has  seen  in  the  figures  of  India,  of  Greece,  and  of  Rome, 
noticed  in  Vol.  I.  pp.  146,  572.  It  seems  to  me,  however,  that  the  origins  of  both  the  heart  and 
the  agnus  were  equally  unknown  to  the  Cardinal.  But  he  was  probably  right  in  supposing  them 
talismans. 


•  Horace,  Lib.  i.  Ode  v.  *  Tibull.  Lib.  i,  Eleg.  iii, 

3  Ann.  Eccles.  en  1'ann.  58, 


88  BULJLA.      AGNUS  DEI.      ANGELS.      DJEMONS. 

For  the  manufacture  or  blessing  of  these  Agni  Dei  a  long  ceremony  is  usually  performed  by  the 
Pope  on  the  day  called  the  Sunday  in  A  Ibis. l 

As  the  supreme  God  Braraha  was  surrounded  with  good  and  bad  angels,  or,  as  they  are  called 
in  the  Brahminical  religion,  Dewtahs,  with  some  of  the  latter  of  whom  Cristna  the  saviour  made  a 
war ;  so  with  the  Persians  the  Supreme  God  had  his  good  and  bad  angels,  the  latter  constantly 
aided  by  the  destroyer  Arhiman,  at  war  with  the  Supreme  Being.  Here  we  see  the  prototype  of 
the  Christian  doctrine  of  the  devil  and  his  fallen  angels  at  war  with  God,  and  working  in  every 
way  in  their  power  for  the  destruction  of  man.  The  book  of  Enoch  gives  the  fullest  account  of 
the  doctrine  of  angels.  As  the  genuineness  of  the  book  is  not  doubted,  that  is  to  say,  as  it  is  not 
doubted  to  be  the  real  book  referred  to  by  St.  Jude,  and  as  he  was  inspired,  I  do  not  clearly  see 
how  his  authority  can  be  denied  by  Christians.  In  the  Hindoo  work  called  the  Mahabarat,  a  very 
long  account  is  given  of  the  wars  of  Cristna  with  the  rebellious  Dewtahs  and  Assoors.  The 
Hindoo  and  Persian  doctrine  of  angels  and  devils,  is  alluded  to  in  the  Epistle  of  Jude,  to  which 
I  have  just  referred. 

Stanley  also  shews  that  the  existence  of  angels,  and  of  good  and  bad  daemons,  was  ad- 
mitted. He  shews  that  daemons  were  held  to  be  of  many  kinds,  and  to  be  corporeal :  "  Those 
"  daemons  are  of  many  kinds,  and  various  sorts,  both  as  to  their  figures  and  bodies,  insomuch  that 
"  the  air  is  full  of  them,  as  well  that  which  is  above  us,  as  that  which  is  round  about  us.  The 
"  earth  likewise  is  full,  and  the  seaa  and  the  most  retired  cavities  and  depths." 

Mr.  Colebrook  says,  that  the  Vedas  throughout  teem  with  prayers  and  incantations  to  avert 
and  repel  the  molestation  of  aerial  spirits,  mischievous  imps,  who  crowd  about  the  sacrifice  and 
impede  the  religious  rite.2  This  was  precisely  the  doctrine  and  belief  of  the  early  fathers  of  the 
Romish  Church. 

In  the  first  Liturgy  of  Edward  VI.  Anno  2,  the  following  form  of  Exorcism  was  ordered  in 
baptism  :  "  Then  let  the  priest,  looking  upon  the  children,  say,  I  command  thee,  unclean  spirit,  in 
66  the  name  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost,  that  thou  come  out  and  depart  from 
"  these  infants,  whom  our  Lord  Jesus  Christ  has  vouchsafed  to  call  to  his  holy  baptism^  to  be 
"  made  members  of  his  body  and  of  his  holy  congregation.  Therefore  remember^  thou  cursed 
"  spirit,  remember  thy  sentence,  remember  thy  judgment,  remember  the  day  to  be  at  hand 
"  wherein  thou  shalt  burn  in  fire  everlasting,  prepared  for  thee  and  thy  angels.  And  presume  not 
"  hereafter  to  exercise  any  tyranny  towards  these  infants,  whom  Christ  hath  bought  with  his 
"  precious  blood,  and  by  this  holy  baptism  called  to  be  of  his  flock."  This,  on  the  remonstrance 
of  Bucer,  was  afterwards  omitted. 3 

The  sign  of  the  cross,  though  made  by  a  Jew,  Infidel,  or  Pagan,  was  offeree  to  drive  the  devil 
from  one. 4  Pope  Alexander  ordained  that  holy  water  should  be  tempered  with  salt,  and  used  ad 
fugandos  dsemones,  to  drive  away  devils.  (Platina  in  vit&  Alexand.) 5 

But  the  Persians  not  only  had  angels  and  wars  of  angels  agaiost  God,  similar  to  those  of  the 
Christians,  but  they  actually  had  the  same  names^  (as  I  have  somewhere  read,  though  at  this 
moment  I  cannot  recollect  where,)  such  as  Gabriel,  Michael,  Uiiel,  &c. 


1  Vide  Cerem  Rom.  i.  Sect.  7;  also  Hospiniaa  Festa  Christianorum,  p.  76,  A.  D.  1612. 
s  Astion   Vol.  I.  p  5/8 

3  The  seventy-second  canon  of  the  Church  of  England  thus  expi esses  itself  on  Exorcism:  " No  minister  shall, 
*'  without  the  licence  of  the  bishop  of  the  diocese,  first  obtained  and  had  under  his  hand  and  seal,  attempt,  upon  any 
*'  pretence  whatsoever,  either  of  obsession  or  possession,  by  fabting  and  prayer,  to  cast  out  any  devil  or  devils,  under 
**  pain  of  the  imputation  of  imposture  or  cozenage  and  deposition  from  the  ministry." — Beverley's  Book,  xxv. 

*  Bellarmin  de  Imaginibus  Sanet,  Cap.  xxx  ;  Hog's  Hist,  of  Cornwall,  p.  468.  *  Hog's  Hist,  ut  supra. 


BOOK  II.    CHAPTER  II.     SECTION   14.  89 

The  followers  of  Mithra  always  turned  towards  the  East,  when  they  worshiped ;  the  banie  is 
done  by  the  Brahmins  l  of  the  East  and  the  Christians  of  the  West.  In  the  ceremony  of  baptism, 
the  catechumen2  was  placed  with  his  face  to  the  West,  the  symbolical  representation  of  the 
prince  of  darkness,  in  opposition  to  the  East,  and  made  to  spit  towards  it  at  the  evil  one,  and 
renounce  his  works. 3 

Tertullian 4  says,  that  Christians  were  taken  for  worshipers  of  the  Sun  because  they  prayed 
towards  the  East  after  the  manner  of  those  who  adored  the  Sun.  He  says  the  same  in  his  book, 
Ad  Nat.  Lib.  i.  Cap.  xiii.  5  Mr.  Reeves  says,  the  Christians  worshiped  towards  the  East  because 
the  altar  was  there  :  but  why  was  the  altar  there,  but  because  the  East  was  the  symbol  of  the 
good  Deity — in  opposition  to  the  West,  the  symbol  of  the  Evil  One  ? 

To  this  day,  in  most  English  Churches,  at  particular  parts  of  the  service,  for  instance  in  the 
repetition  of  the  Creed,  those  persons  who  do  not  happen  to  have  their  faces  turned  towards  the 
altar  or  the  East,  always  turn  to  it ;  of  the  reason  of  this  they  are  probably  ignorant.6  The 
Essenes  always  turned  to  the  East  to  pray.  Prideaux,  in  his  Life  of  Mahomet,  says,  the  Jews 
always  turned  to  Jerusalem  to  prayr  wherever  they  might  be.8 

f(  Quod  attinet  supradictos  Christianos  Armenos  ad  Solem  se  flectentes,  de  ejusmodi  Christianis 
"  etiam  suo  tempore  conquerebatur  Leo  Papa  (Serin.  VII.  de  Nativitate  Christi)  Prisdllianistas 
"  arguens  de  cultu  Solis.  Ut  sol  exurgens — a  quibusdam  inslpientil/us  de  lods  eminentiorihus 
"  adoretur.  Quod  nonnulli  etiam  Christiani  aded  se  religiosb  facere  putant,  ut  prmsquam  ad  D* 
"  Petri  Basilicam  perveniant,  superatis  gradibus,~-converso  corpore,  ad  nascentem  se  Solem  reflec- 
'*  tant,  et  curvatis  cervicibus,  in  honorem  se  splendentis  orbis  inclinent," 9  This  proves  the 
mixed  worship  of  Jesus  and  the  Sun,  which  Leo  was  striving  to  abolish.  Hyde,  in  the  preceding 
page,  shews,  that  the  Armenian  Christians  were  also  in  the  habit,  while  turning  to  the  Sun  to  offer 
their  prayers,  of  constantly  crossing  themselves. 

14.  It  appears  that  the  Christians  were  accused  by  the  Heathens  of  being  worshipers  of  the 
Sun.  Tertullian,  in  reply  to  an  accusation  of  this  kind,  tells  us,  that  the  Sunday  was  celebrated 
by  them  in  opposition  to  the  Jewish  Sabbath,  and  not  because  it  was  consecrated  to  the  Sun. 
This  was  evidently  a  contrivance  to  evade  the  charge.  The  reason  assigned  by  Justin  Martyr  10 
that  Sunday  was  celebrated  because  it  was  the  day  of  Christ's  resurrection,  would  not  have  been 
deemed  satisfactory  5  for  the  Heathens  would  have  replied,  "  Certainly  it  was  on  the  Sunday,  the 
"  day  of  the  Dominus  Sol,  the  Lord's-day,  as  you  call  it,  because  on  that  day  the  resurrection  of 
"  the  Dominus  Sol— ^the  Saviour — was  always  celebrated  in  the  Mithraitic  caves." 

This  contrariety  seems  to  shew  that  neither  Justin  nor  Tertullian  knew  any  thing  about  the 
matter,  any  more  than  they  did  about  the  statue  of  Sangus,  which  they  took  for  a  statue  of  Simon 
Magus. 

In  Sect.  9,  the  day  of  meeting  of  the  Essenes  is  stated  to  be  Saturday ;  but  this  feast  lasted  till 
sun-rising.  In  Sect.  17  it  is  also  stated,  that  they  worshiped  toward  the  Sun  at  its  rising.  It 
seems  the  night  was  spent  in  singing  hymns,  &c.  As  soon  as  dawn  appeared,  they  retired  to  their 


1  Maur.  Ind.  Ant.  Vol.  II.  p.  9?.  *  Tertull.  p.  221.  3  Justin,  Reeres's  Trans,  note,  Sect*  79,  p.  96. 

4  Apol.  Cap.  xvi.  5  Clemens  Alex.  (Strom.  7>)  and  Origen  say  the  same. 

6  See  Parkhurst,  pp.  634,  736.  7  P.  93. 

8  He  refers  to  Daniel  vi.  10;  Buxtorfii  SyrJfc^a  Judaica,  Cap.  x.$  Maimonides  in  Halacboth  Tephillah,  Cap.  i 
Sect.  3. 

»  Hyde,  de  Rel.  Cap.  iv.  p.  107,  ed.  1760.  10  Apol.  I.  Sect.  89. 

VOL.   II.  N 


90  SUNDAY,  DIES   SOLIS.      VARIOUS    CUSTOMS. 

cells,  after  saluting  one  another.  From  the  account  in  Pliny  it  appears  the  Christians  of  Bithynia 
met  before  it  was  light,  and  sung  hymns  to  Christ  as  to  a  God.  But  the  words  imply,  that  they 
met  very  early  in  the  morning.  Surely  the  circumstances  of  the  two  classes  of  people  meeting 
before  day-light  is  a  very  remarkable  coincidence.  It  appears  that  after  their  service  they  saluted 
one  another.  This  custom  is  continued  in  our  churches  to  this  day.  Every  person  salutes  his 
nearest  neighbours,  though  it  would  probably  be  difficult  to  get  a  reason  from  any  one  for  doing  it. 
It  is  the  remnant  of  the  old  custom  \  so  is  bowing  at  the  name  of  Christ, l  and  turning  the  face  to 
the  East  at  particular  parts  of  the  service. 

Justin  no  where  calls  the  Sunday  the  Sabbath-day,  but  ^epa  re  fyis,  the  day  of  the  sun. 
And  it  is  very  curious  that  Constantine,  after  he  pretended  to  be  converted  to  Christianity, 
ordered  the  day  Domini  invicti  Solis,  to  be  set  apart  for  the  celebration  of  peculiar  mysteries  to 
the  honour  of  the  God  Sol. 

A  very  long  and  terrible  schism  took  place  in  the  Christian  Church  upon  the  important  question, 
as  I  have  remarked  in  page  59,  whether  Easter,  the  day  of  the  resurrection,  was  to  be  celebrated 
on  the  14th  day  of  the  first  month  after  the  Jewish  custom,  or  on  the  Lord's- day  afterward  ;  and 
it  was  at  last  decided  in  favour  of  the  Lord's-day.  But  terrible  wais  took  place  before  this  most 
important  affair  could  be  settled. 

Besides  the  above  almost  an  infinite  number  of  small  coincidences  might  be  pointed  out,  each 
trifling  and  of  little  or  no  moment  when  taken  by  itself,  but  which,  in  the  aggregate,  is  of  very 
considerable  importance.  The  multitude  of  the  inferior  Gods  of  the  Heathens  are  well  matched 
by  the  Saints  of  the  Christians :  they  were  thought  to  be  endowed  with  the  same  limited  powers, 
and  to  act  as  mediators  between  man  and  the  Supreme  Deity,  and  were  equally  honoured  with  the 
epithet  divus.  The  Gods  of  the  Heathens  were  fond  of  high  places,  and  equally  so  are  the  Saints 
of  the  Christians  ;  to  some  one  of  whom  almost  every  mount  and  every  fountain  was  dedicated. 
Each  town  had  its  patron  and  protecting  tutelar  God,  it  has  now  its  patron  and  protecting  Saint — 
to  whom,  in  a  peculiar  manner,  in  all  moments  of  distress,  of  plague,  pestilence,  or  famine,  the 
inhabitants  address  their  prayers.  Scarcely  a  church  exists  in  Italy  in  which  the  numerous  votive 
tablets  do  not  bear  witness  to  the  active  and  miraculous  interference  of  the  tutelar  saint. 

The  Vialcs  or  Compitales  fixed  at  the  corners  of  the  streets,  to  whom  the  games  called  Com- 
pitalicii  were  celebrated,  yet  remain  under  the  name  of  a  Madonna  or  some  favourite  saint — as 
the  Madonna  Dolerosa,  or  Divus  Petronius,  &c.  $  generally  ornamented  like  the  ancient  compi- 
tales  with  flowers.  In  Sicily  the  Madonna  Vialis  is  seen  with  a  bunch  of  ears  of  corn  in  her 
hand.  By  a  decree  of  Augustus  the  Compitales  were  ordered  to  be  honoured  with  garlands  of 
flowers,  These  are  part  of  the  Lares  or  household  Gods,  and  are  to  be  met  with  in  every  house 
in  Italy :  and  to  them,  as  was  customary  in  ancient  times,  the  Calabrian  shepherds  come  into 
Rome  a  few  weeks  before  the  winter  solstice  to  play  on  the  pipes. 

Ante  Detim  matrem  cornu  tibicen  adunco 
Cum  canit,  e?igiue  quis  stipis  aera  neget>4 


i  The  Chiistians  of  Bitliynia  met,  it  appears,  before  it  was  light,  because  they  were  afraid  to  hold  their  religious 
assemblies  in  open  day,  lest  theii  enemies  should  asbault  or  seize  them.  Their  salutation  at  parting  was  piobably  that 
\vhich  Paul  (Rom  xvi.  16)  recommended— their  mutual  danger  increasing  their  mutual  attachment,  Salutations  were 
frequently,  as  they  still  are,  expi eased  by  wilting  or  orally.  Such  are  those  to  our  neighbours  and  friencjs— expressive 
of  courtesy  or  of  regaid.  "  Bowing  at  the  name  of  Jesus"  appeals  to  have  been  introduced  from  a  belief  in  his  Deity, 
and  from  its  being  supposed  to  be  required,  by  what  St.  Paul  says  to  the  Philippians,  (ii,  10,)  where  sv  would,  perhaps, 
be  more  correctly  rendered  by  in  than  by  at*— Editor. 

*  Ovid's  Epist.  i.  /.  11. 


BOOK  II.   CHAPTER  II.    SECTION  14.  91 

When  to  the  mighty  Mother  pipes  the  swain, 
Grudge  not  a  trifle  for  his  pious  strain. 

No  person  can  have  spent  a  winter  in  Rome  withoat  having  been  often  awakened  before  day- 
break, by  the  beautiful  and  plaintive  airs  of  these  simple  shepherds  on  their  bagpipes. * 

A  remnant  of  the  Eleusinian  mysteries  of  Ceres  is  &till  retained  in  the  festival  of  St,  Agatha  in 
Sicily-  The  same  horse-races  are  continued,  the  same  processions  made  by  friendly  societies, 
(the  sodalitates  of  antiquity,)  in  which  the  image  of  the  saint,  on  a  triumphal  car,  and  the  sacred 
relics,  are  borne  about  with  wax  lights  of  an  enormous  size,  precisely  as  was  usual  in  the  pro- 
cessions in  honour  of  Ceres.  The  procession  takes  place  on  the  fourth  day  of  the  festival  of  the 
saint,  as  it  did  on  the  fourth  day  of  the  festival  of  Ceres.  At  the  conclusion  of  the  festival  in 
each  case,  the  sacred  relics,  which  were  only  shewn  on  those  occasions,  were  offered  to  the  people 
to  kiss  $  and,  finally,  as  the  Eleusinian  mysteries  were  celebrated  twice  a  year,  in  spring  and  in 
autumn,  so  are  the  festivals  of  St.  Agatha. 

The  numerous  names  of  the  Gods  of  the  Heathens  are  closely  copied  by  the  Christians,  The 
ancient  Romans  had  the  Jupiter  Tonans,  Jupiter  Sponsor,  Jupiter  Capitolinus,  &c.,  &c.  j  then 
Venus  Calva,  Venus  Verticordia,  Venus  Capitolina,  &c.,  &c.  The  modern  Romans  have  their 
St.  Pietro  in  Vaticano  \  St.  Pietro  in  Vinculo  j  St.  Pietro  in  Carcere,  &c.,  &c.  'y  Sa.  Maria  degli 
Angeli  >  Sa.  Maria  della  Consolazione  ;  Sa.  Maria  dell*  Anima,  &c.,  &c.,  to  the  number,  as  stated 
under  her  image  at  Loretto,  of  upwards  of  forty  names  :  and  in  the  same  manner  as  the  temples 
were  sometimes  dedicated  to  several  ancient  Divi  or  Gods,  so  the  churches  are  sometimes  dedicated 
to  several  modern  Divi  or  Saints.  The  temple  of  Vesta  is  now  the  church  of  the  Madonna  of  the 
Sun9  fire  being  the  prevailing  idea  in.  both  appellations.  That  of  Romulus  and  Remus  is  now  the 
church  of  Cosmo  and  Damien — twin  brothers.  The  temple  of  Bacchus  or  the  St.  Liber,  on  the 
promontory  of  Ancona,  is  now  the  church  of  the  Holy  Liberius  descended  ex  stirpe  regum  Arme- 
niorum.  The  church  of  St.  Denis,  near  Pans,  has  succeeded  to  the  temple  of  Dionusos.  The 
Romans  had  a  tradition,  that  Anna  Perenna,  the  sister  of  Dido,  was  cast  ashore  near  the  Numi- 
cus,  in  which  she  ultimately  drowned  herself,  and  of  which  she  became  the  protecting  nymph. 
She  is  succeeded  by  Sa.  Anna,  the  sister  of  the  Virgin,  to  whose  name  the  epithet  Petronilla  is 
added,  for  some  unknown  reason. 

The  Heathens  constantly  erected  temples  as  votive  offerings  to  their  Gods,  as  was  the  case  with 
the  temple  of  Jupiter  Tonans,  erected  by  Augustus,  out  of  gratitude  for  his  escape  from  lightning 
which  killed  several  of  his  attendants ;  and  so  are  Christian  churches  :  for  instance,  the  church 
Della  Salute,  erected  in  memory  of  the  deliverance  of  Venice  from  plague  in  1586.  The  ancient 
temples  and  modern  churches  are  equally  built  to  record  certain  events  or  to  receive  certain 
sacred  deposits.  Their  walls,  in  ancient  as  in  modern  times,  were  ornamented  with  pictures.  a 
The  images  in  each  case  were  equally  loaded  with  finery,  jewels,  paint,  &c.,  and  kept  in  sacred 
recesses  with  curtains  before  them*  The  temples  in  ancient,  like  the  churches  in  modern  times, 
were  open  from  morning  to  night,  with  a  small  intermission  at  noon.  The  ancient  sacrifice  is 
succeeded  by  the  sacrifice  of  the  mass :  the  attending  boys  in  white  tunics  are  continued  as  in, 
ancient  times.  The  Mozzetta  and  Sottana  of  the  priests,  from  the  latter  of  which  our  cassock  is 
taken,  are  both  dresses  of  the  priests  of  antiquity.  The  subject  of  the  ancient  sacrifice  was  called 
Hostia;  the  modern  mass,  Ostia, 

The  custom  of  using  the  aspersorio  to  sprinkle  the  people  with  holy  water  before  the  mass 
begins,  the  chaunting  of  the  service,  the  ringing  of  little  bells  during  the  ceremony,  are  all  Pagan 


The  real  Scotch  bagpipe.  *  See  Pausanias  passim. 

N2 


92  SUNDAY,  DIES  SOWS.     VARIOUS   CUSTOMS. 

usages.  The  ceremony  of  putting  ashes  on  the  head,  on  Ash-Wednesday,  is  a  continuation  of 
the  festival  of  the  Fordicidia,  which  was  celebrated  at  Rome  on  the  15th  and  21st  of  April.  The 
Catholic  modern  processions  are  exact  imitations  of  those  of  the  ancients,  which  were  Attended 
with  music,  tapers,  successions  of  images,  companies  of  attendants,  streets  hung  with  tapestry, 
&c.,  &c.  The  mendicant  monks  are  merely  a  continuation  of  the  priests  of  Isis,  who,  like  them, 
lived  by  begging,  and  were  great  dealers  in  relics  of  the  Gods,  and  who  often  pretended  to  possess 
the  bodies  of  the  Gods.  The  priests  of  Isis  had  their  dresses  made  precisely  of  the  same  fashion 
as  those  of  the  Franciscan  Monks :  the  sandals  are  the  same.  The  tonsure  of  the  prie&ts  of  Isis 
and  Serapis,  or  the  practice  of  shaving  the  crown  of  the  head,  so  as  to  leave  only  a  ring  of  hair, 
is  exactly  continued  by  the  modern  monks.  In  short,  the  Franciscan  Monks  are  evidently  the 
priests  of  Isis. 

The  ceremony  at  Rome  on  Good-Friday,  called  the  "Agonie,"  is  nothing  more  than  the  Pagan 
ceremony  alluded  to  in  Scripture,  *  called  the  women  weeping  for  Tammuz.  The  charms  or 
amulets  of  the  ancients  are  still  strictly  continued  in  Italy  by  all  classes  of  people.  The  funerals 
are  also  in  many  respects  the  same  as  those  of  the  ancients.  The  Protestant  practice  in  England 
of  throwing  three  handfuls  of  earth  on  the  coffin,  and  saying,  earth  to  earthy  ashes  to  ashes,  dust  to 
dusty  is  a  copy  from  the  ancient  Egyptians,  2  and  the  continuation  of  a  Pagan  ceremony,  to  satisfy 
the  Gods  below,  in  which  the  priest  threw  earth  three  times  upon  the  body— "  injecto  ter  pulvere 
curras."3  The  ancient  offerings  made  at  the  sepulchres  of  friends  are  now  succeeded  by  the 
sacrifice  of  the  mass,  for  which  payment  is  made  to  the  priest.  It  is  a  sacrifice  of  prayer  and 
incense,  and  is  more  or  less  expensive  in  proportion  to  the  wealth  or  poverty  of  the  deceased.  In 
short,  the  ceremonies  of  torches,  holy  water,  prayers  for  the  dead,  and  the  other  forms  used  at 
funerals  in  many  Christian  countries,  are  nothing  but  imitations  of  similar  customs  observed  by 
the  Pagans ;  so  that,  in  fact,  there  is  not  a  single  ordinance  of  the  Christians  which  they  can 
properly  call  their  own ;  all  is  a  servile  imitation  of  the  much- abused  and  calumniated,  though, 
like  Christians,  in  many  respects  blameable,  Pagans. 

The  Jews  fasted,  and  flogged  themselves  in  the  temple  ;  the  votaries  of  Isis  did  the  same.  In 
Trans,  Acad.  Ins.  An.  1746,  Tome  IV.,  it  is  shewn,  that  almost  all  ancient  nations  had  the  practice 
of  fasting. 

The  Persians  used  incense  after  the  manner  of  the  Jews,  copied  by  the  Christians,4 

For  nearly  the  whole  of  this  section  the  Author  is  indebted  to  a  small  treatise  on  the  ancient 
Customs  of  Italy  and  Sicily,  by  Mr.  Blunt,  of  St.  John's,  Cambridge.  Much  more  of  the  same 
kind  might  be  discovered  \  but  why  multiply  .examples,  when  the  case  is  proved  usque  ad 
nauseam  ? 

In  the  front  of  most  of  the  churches  in  Rome  are  placed  very  large  obelisks  or  single  pillars. 
Man  is  no  doubt  an  imitative  animal,  and  these  may  have  been  raised,  by  the  modern  Romans, 
merely  out  of  imitation  of  their  ancestors ;  but  I  am  inclined  to  believe,  that  they  were  raised  for 
the  same  reason  that  all  the  Pagan  ceremonies  which  I  have  described  were  adopted — their  Pon- 
tifex  Maxinms,  &c.  They  were  a  part  of  the  esoteric  ancient  religion,  and,  a&  such,  were  adopted. 
Two  of  these  obelisks,  covered  with  hieroglyphics,  are  ascertained  not  to  have  come  from  Egypt ; 
but  the  hieroglyphics  are  said  to  be  forgeries.  Then  why  were  they  raised  \  and  why  were  the 
hieroglyphics  placed  upon  them  ?  Did  the  modern  Romans  understand  the  hieroglyphics  ?  I  do 
not  believe  that  they  would  be  at  the  expense  of  engraving  them,  merely  to  pass  off  the  obelisks 
as  Egyptian,  as,  at  the  time  that  they  were  done,  every  one  must  have  known  of  the  forgery. 


»  Ezek.  viii.  14,       »  Spineto,  p.  148.      3  Horace,  Lib.  i.  Ode  xxviii.  /.  36,      4  Hyde,  de  Bel,  Vet.  Pers.  Cap.  iii,  p.  99. 


BOOK    II.    CHAPTER    II.   SECTION    14.  93 

Then  what  are  we  to  make  of  them  ?  I  can  scarcely  believe  that  the  hieroglyphics  are  known  in 
the  conclave  \  but  it  is  next  to  imposible  to  ascertain  what,  is  known  there.  It  is  very  certain, 
that  if  the  knowledge  of  these  hieroglyphics  be  a  religious  srcret,  a  masonic  secret,  no  attempt  to 
discover  it  would  be  successful.  For,  if  a  Pope  or  Cardinal  \\ere  to  violate  his  oath,  (without  any 
object  of  self-gratification  as  it  would  be,)  he  would  be  rendered  infamous;  and  the  strong-nerved 
arms  of  millions  of  monks  would  be  ready  with  their  daggers  instantly  to  give  him  his  reward. 
If  any  man  were  to  violate  such  a  becret,  I  have  no  doubt  that  hundreds  of  priests  in  Rome  would 
be  ready  to  teach -their  fanatical  devotees,  that  it  would  be  the  highest  of  all  meritorious  acts  to 
assassinate  or  poison  such  a  man.  These  obelisks  were  Lingas,  adopted  for  the  same  reason  that 
all  the  other  rites  and  ceremonies  of  Heathenism  were  adopted. 

In  reply  to  what  I  have  said  a  certain  class  of  persons  will  exclaim,  Oh,  but  these  are  nothing 
but  the  abuses  of  the  Papists  !  But  I  think  my  reader  will  soon  be  convinced,  if  he  be  not 
convinced  already,  that  between  the  Protestants  and  Papists  there  is  very  little  difference.  The 
priests  of  the  latter  have  been  obliged  to  give  up  certain  absurdities  which  they  found  their  flocks 
would  no  longer  tolerate,  keeping  some  as  great  as  any  they  surrendered,  and  indeed  keeping  all 
as  long  as  they  possibly  could.  The  Athanasian  Creed  and  part  of  the  service  for  the  ordination 
of  priests  is  as  bad  as  any  thing  which  the  Papists  profess.  The  truth  is,  that  the  Romish  religion 
is  nothing  but  a  renovation  of  the  old  Pagan  or  Gentile  religion,  and  the  Protestant  is  only  a  part 
of  the  latter.  But  neither  of  them  can  properly  be  called  the  religion  of  Jesus  of  Nazareth,  as 
I  shall  shew  in  a  future  book. 

The  fact  of  the  identity  of  the  Christian  and  Gentile  rites  and  ceremonies  has  been  so  evident 
that  the  Romish  writers  have  not  been  able  to  deny  it,  but  have  been  obliged  to  have  recourse  to 
explanations.  Baronius1  says,  "  It  is  permitted  to  the  Church  to  use,  for  the  purposes  of  piety, 
"  the  ceremonies  which  the  Pagans  used  for  the  purposes  of  impiety  in  a  superstitious  religion, 
"  after  having  first  expiated  them  by  consecration — to  the  end,  that  the  devil  might  receive  a 
"  greater  affront  from  employing,  in  honour  of  Jesus  Christ,  that  which  his  enemy  had  destined  for 
"  his  own  service/5  I  suppose  it  is  for  this  reason  that  the  Romish  Church  has  not  any  dogma, 
rite,  or  ceremony,  which  is  not  Pagan  I  !  ! 

Polydore  Virgil,  who  was  much  praised  by  Baronius  and  other  learned  men  of  the  Roman 
Church,  who  call  him  a  celebrated  historian,  and  say  that  he  was  well  instructed,  and  drew  his 
information  both  from  the  ancients  and  moderns,  says,2  that  the  church  has  taken  many  customs 
from  the  religion  of  the  Romans  and  other  Pagans,  but  that  it  has  rendered  them  better,  and 
employed  them  to  a  better  purpose, 

Fauchet,  in  his  antiquities  of  Gaul,3  avows,  "  That  the  bishops  of  that  kingdom  employed  every 
"  means  to  gain  men  to  Christ,  availing  themselves  of  their  ceremonies,  as  well  as  of  the  stones  of 
"  their  temples  to  build  their  churches/* 

Eusebius,  in  the  Life  of  Constantine,  admits  that  he,  for  the  sake  of  making  the  Christian 
religion  more  plausible  to  the  Gentiles,  transferred  to  it  the  exterior  ornaments  which  they  em- 
ployed in  their  religion.  Pope  Gregory  L,  surnarned  the  Great,  who,  Platinus  says,4  was  the 
inventor  of  all  the  ecclesiastical  service,  followed  this  method,  as  every  one  fcan  see,  by  the  in- 
struction which  he  gave  to  a  priest  called  Augustin,  whom  he  sent  into  Britain  to  convert  the 
English.  "It  is  not  necessary,"  said  he,  "to  destroy  the  temples5  of  the  idols,  but  only  the 
"  idols,  and  to  substitute  the  holy  water,  to  build  altars,  and  to  deposit  relics.  If  their  temples 


1  An.  36  of  the  Annals.  *  Baron.  Vol.  IX.  an.  ?40,  Sect.  15;  Pol,  Virg,  Lib.  v.  Cap,  i. 

3  Liv.  ii,  Ch.  xix.  4  In  Vit&  Greg.  I.  *  Greg,  in  Regist.  Lib,  ix,  Epist,  71. 


94  SUNDAY,   DIBS   SOUS.      VARIOUS  CUSTOMS. 

"  have  been  well  built,  it  is  proper  to  divert  them  from  the  service  of  daemons  to  the  service  of  the 
"  true  God,  in  order  that  the  Pagans  may  be  more  easily  induced  to  come  to  worship  at  the  places 
"  where  they  have  been  accustomed."  He  added,  "  That  in  the  place  of  sacrificing  beasts,  they 
"  should  hare  festivals  to  the  saints  or  to  the  founders  of  the  churches,  and  thus  celebrate  religious 
"banquets;  that  thus  having  the  use  of  some  exterior  observances  they  should  be  more  easily 
"  drawn  to  the  interior  doctrines." 

But  how  completely  is  this  in  opposition  to  the  doctrine  of  Paul,  that  evil  should  not  be  done 
that  good  might  ensue  j  (Rom.  iii,  8;)  to  his  advice  to  the  Corinthian  converts  to  flee  from  ido- 
latry ;  (1  Cor.  x.  14;)  and  to  that  of  John,  "  Little  children  keep  yourselves  from  idols"  !  (I  Ep.  v. 
21.)  And  how  much  at  variance  is  it  to  the  praise  given  by  St,  Ambrose  to  Theodosius,  when 
calling  him  another  Josias  for  destroying  the  temples  of  the  infidels  ! l  Kow  completely  different 
is  all  this  from  the  known  practice  of  the  first  Christians,  who  would  rather  submit  to  be  torn  to 
pieces  by  wild  beasts,  than  place  even  a  faprig  of  laurel  over  their  doors  on  a  Pagan  festival ! 
Besides,  how  absurd  is  it  to  suppose  that  the  feingle  corrupt  order  of  a  Gregory  should  be  able  to 
engraft  into  the  Christian  religion  not  only  the  festivals  but  the  doctrines  and  the  sacraments,  and 
the  most  obscure  and  abstruse  metaphysical  doctrines  of  the  Pagan  religion  !  The  cause  is  not 
commensurate  with  the  effect,  and  some  other  cause  must  be  sought. 

It  is  said  that  those  superstitious  practices  were  not  adopted  in  the  earlier  times  of  the  church, 
but  were  introduced  afterward  in  the  middle  and  dark  ages.  In  order  to  form  a  correct  judgment 
upon  this  point,  it  may  be  useful  to  ascertain  at  what  time  the  Pagan  superstitions  actually  ceased. 
It  is  well  known  that  they  had  been  laid  aside  in  all  the  great  cities  as  early  as  the  time  of  Theo- 
dosius,  and  that  they  were  banished  to  villages  in  remote  situations,  whence  their  followers  were 
designated  by  the  opprobrious  name  of  Pagani.  Now  as  it  is  improbable,  and  actually  contrary 
to  common  sense  to  suppose,  that  a  considerable  interval  should  have  intervened  after  the  cessa- 
tion of  those  superstitions  of  the  Pagans,  and  their  renewed  adoption  by  the  Christians,  in  com- 
pliance with  the  vulgar  prejudices  of  the  former,  it  follows  that  they  could  not  be  the  produce  of 
the  dark  ages  of  monkish  superstition  and  ignorance.  To  take  an  example :  Romulus  was 
thought  by  the  Heathens  to  be  peculiarly  favourable  to  young  children,  and  it  was  the  custom  at 
Rome  to  present  them  at  his  shrine,  to  be  cured  of  their  complaints  ;  afterward  when  the  temple 
was  converted  into  a  church,  it  was  dedicated  to  Saint  Theodorus,  who  had  been,  like  Romulus, 
exposed  in  his  infancy,  and  therefore  was  supposed  to  be  particularly  fond  of  young  children,  who 
yet  continue  to  be  brought  to  his  shrine  to  be  cured  of  their  diseases.  When  they  recover,  a 
miracle  is  alleged  to  have  been  performed  \  when  they  do  not,  the  reason  assigned  may  probably 
be,  that  the  saint  is  not  propitious  to  the  parents.  This  exhibition  is  not  in  a  remote  place,  but 
in  the  centre  of  the  Papal  city. 

Now,  as  Theodosius  destroyed  or  converted  into  churches  such  of  the  Heathen  temples  as 
Constantine  had  spared,  this  Christian  superstition  can  hardly  be  dated  later  than  the  time  of  the 
former,  and  therefore  it  cannot  well  be  attributed  to  the  middle  ages.  Besides,  if  the  almost  soli- 
tary act  of  Gregory  may  be  pleaded  for  a  few  of  the  local  customs  of  Britain,  it  is  perfectly  incom- 
petent to  account  for  all  the  numerous  Pagan  doctrines  and  rites  which  have  been  pointed  out  in 
this  work.  It  is  evident  that  the  story  of  Gregory,  though  perhaps  very  true,  is  a  mere  subterfuge, 
and  is  by  no  means  adequate  to  account  for  the  well-known  facts,  of  the  continuation  of  the  Pagan 
rites  and  superstitions. 


Theodoret,  Hist.  Eccles.  Lib  v  Cap.  x,\. 


(    95    ) 


CHAPTER  III. 

BETHLEHEM,  BIRTH  OF  JESUS  CHRIST. — BIRTH,  DEATH,  AND  RESURRECTION  OF  ALL  THE  GODS, — PASSOVER. 
— LAMB  OF  GOD. — GENTILE  CRUCIFIXION. — JESUS  CHRIST  WAS  NOT  CRUCIFIED. — JEWISH  INCARNATION. 
— PYTHAGORAS. — OBSERVATIONS. 

L  I  SHALL  finish  this  branch  of  my  subject  by  shewing,  that  the  birth,  death,  and  resurrection  of 
the  body  of  the  incarnate  God,  was  common  in  almost  every  temple  of  Paganism,  and  that  he 
was  not  only  put  to  death,  but  also  that  he  suffered  on  the  cross.,  and  rose  again  from  the  dead. 

It  is  impossible  to  move  a  step  in  the  examination  of  the  rites  and  ceremonies  of  this  religion 
without  meeting  with  circumstances  of  greater  or  less  importance  connected  in  some  way  or  other 
with  the  religion  of  Mithra  or  the  Sun.  .Emm,  where  John  baptized,  was  sacred  to  the  sun, l  and 
had  a  temple  dedicated  to  it.  2  Again,  when  Christ  was  born,  he  was  sought  for  and  worshiped  by 
the  Magi,  who  had  seen  his  star  in  the  East.  Here  is  an  evident  allusion  to  astrology,  properly  so 
called,  as  distinguished  from  astronomy, — the  calculation  of  nativities  by  the  stars,  which  in  all 
ages  has  been  closely  connected  with  magic  and  necromancy.  The  magi  having  arrived  at  Beth- 
lehem, directed  not  by  A  star  but  by  HIS  star,3  made  their  offerings,  and  celebrated  with  pious 
orgies,  along  with  the  angels  who  appeared  at  the  same  time,  the  nativity  of  the  God,  the  Saviour, 
in  the  stable  where  he  was  born :  but  the  stable  was  a  cave,  and  it  is  still  more  remarkable,  though 
it  has  never  been  pointed  out  by  priests  to  their  gaping  congregations,  that  at  THAT  very  time, 
the  24th  December,  at  midnight,  throughout  all  the  Mithraitic  caves  of  Persia,  and  in  the  temples 
throughout  all  the  world,  the  same  orgies  were  really  in  the  act  of  being  celebrated  to  the  honour 
of  the  God  law—the  Saviour,  And  it  appears  that  these  orgies  did  not  cease  for  very  many  years 
after  the  death  of  Jesus,  according  to  St.  Jerom,  in  this  very  cave,  and  if  we  may  believe  Dr. 
Lightfoot,  they  may  not  have  ceased  to  this  time.  The  latter  says,  "Eusebius  reports  that 
"  Bethlehem,  from  the  times  of  Adrian  to  the  times  of  Constantine,  was  profaned  by  the  temple 
"  of  Adonis  :  for  the  asserting  of  which  he  cites  these  words  of  Paulinus:  Hadrianus,  supposing 
"  that  he  should  destroy  the  Christian  faith  by  offering  injury  to  the  place,  in  the  place  of  the  passion, 
66  dedicated  the  image  of  Jupiter,  and  profaned  Bethle/iem  with  the  temple  of  Adonis :  as  also  like 
"  words  of  Hierome :  yet  he  confesses  the  contrary  seems  to  be  in  Origen  against  Celsus :  and 
"  that  more  true.  For  Adrian  had  no  quarrel  with  the  Christians  and  Christianity,  but  with  the 
"  Jews,  that  cursedly  rebelled  against  him/' 4 

Of  Bethlehem  Jerom  says,  "  Bethleem  nunc  nostram,  et  augustissirnum  orbis  locum  de  quo 
"  Psalmista  canit.5      Veritas  de  terra  orta  est,  lucus  inumbrabat  Thamus,  id  est,  Adonidis :  et  in 
"specu  ubi  quondam  Christus  parvulus  vagiit,  Veneris  Amasius  plangebatur," 6     And  Clarke7 
tells  us,  that  the  Christian  ceremonies  in  the  church  of  the  nativity  at  Bethlehem  are  celebrated 

1  See  Vol.  L  p.  110.  8  Bryant,  Heath,  Myth.  Vol.  I.  p.  51,  4to. 

»  Every  Amid  or  Desire  of  all  Nations  had  a  star  to  announce  his  birth  to  mankind.    Thus  Abraham,  Caesar,  &c., 
had  each  his  star. 

*  Lightfoot,  Vol.  II.  Chap.  li.  p.  48,  folio  ed,  *  Psa.  Ixxxiv.  12. 

G  Hieronymus,  Epist.  ad  Paulin,  p.  564.  7  Vol.  IV. 


96  BETHLEHEM,  BIRTH   OF   JESUS   CHRIST, 

to  this  day  in  a  CAVE,  and  are  undoubtedly  nearly  the  same  as  they  %vere  celebrated  in  honour  of 
Adonis  in  the  time  of  Tertulhan  and  Jerom  j  and  as  they  are  yet  celebrated  at  Rome  every  Christ- 
mas-day very  early  in  the  morning. 

From  the  fact,  seemingly  here  established,  that  the  temple  of  Adonis  existed  at  Bethlehem 
before  the  time  of  Adrian,  as  it  is  admitted  by  the  learned  and  Rev.  Dr.  Lightfoot,  it  is  very 
probable  that  it  must  have  existed  before  the  time  of  Jesus ;  and  the  possession  of  droves  of  swine 
by  the  Gergesenes,  and  many  other  circumstances,  induce  me  to  suspect,  that  the  religion  of  the 
Canaanites  and  the  Phoenicians  never  was  entirely  abolished,  but  tolerated  in  different  parts  of 
the  country  among  the  descendants  of  the  original  inhabitants.  If  this  should  be  found  to  be  the 
case,  I  can  readily  believe  that  Magi,  Magicians,  Necromancers,  came  from  a  distance  on  a 
pilgrimage  to  worship,  and  to  celebrate  the  rites  of,  the  new-born  God  and  Saviour ;  and  that 
shepherds  from  the  mountains  should  also  have  assembled  there,  precisely  at  the  same  day  and 
hour,  as  they  yet  do  at  Rome  for  the  same  purpose,  every  24th  of  December.  Indeed,  it  is 
probable  that  something  of  the  kind  happened  every  year,  at  this  season,  at  the  shrine  of  Adonis. 

The  leader  will  recollect  what  was  said  before  by  the  well-known  oriental  Christian,  Abulfara- 
gius  or  Bar  Hebrseus, l  that  there  was  a  prophecy  in  the  oracles  of  Zoroaster,  "  That  a  sacred 
"  personage  should  issue  from  the  womb  of  an  immaculate  Virgin,  and  that  his  coming  would  be 
"  preceded  by  a  brilliant  star,  who&e  light  would  guide  them  to  the  place  of  his  nativity."  2  It 
is  pretty  clear  that  this  is  a  copy  from  the  Gospel  histories,  or  that  the  Gospel  histories  are  copies 
from  it,  or  both  from  a  common  mythos.  And  it  must  be  observed  here,  that  the  story  of  the 
Magi  is  contained  in  a  part  of  the  Gospel  history  which  the  Nazareens,  Ebionites,  Marcionites, 
Socinians,  and  most  of  the  modern  Unitarians,  maintain  to  be  spurious.  If  one  be  a  copy  from 
the  other,  which  is  copied  must  be  left  to  the  reader.  After  all  that  he  has  seen  he  will  pro- 
bably find  little  difficulty.  This  prophecy  is  evidently  alluded  to  in  the  Gospel  of  the  Infancy, 
which  says,  speaking  of  the  Magi  guided  by  a  star,  Quemadmoduni  praedixerat  Zorodustht — 
as  Zoroaster  had  predicted.  This  Gospel  was  received  by  the  Nestorians,  of  whom  Buchanan 
says,  there  are  now  about  50,000  in  Malabar.3  It  is  a  striking  circumstance,  that  the  gifts 
brought  by  the  Magi,  gold,  frankincense,  and  myrrh,  were  what  were  always  offered  by  the  Arabian 
Magi  to  the  sun. 

This  prophecy  is  again  noticed  by  Chalcidius  in  the  third  century.  Commenting  on  the  Timaeus 
of  Plato  he  says,  "Stella  quam  a  Chaldaais  observatam  fuisse  testantur ;  qui  Dcum  nuper  natum 
muneribus  venerati  sunt— a  star  which  is  attested  by  Chaldean  astronomers,  who  immediately 
hastened  to  adore  and  present  with  gifts  the  nevi-'x>rn  Deity/'4  Chiistians  have  wished  to  make 
a  Christian  of  Chalcidius,  but  the  way  in  which  he  speaks  of  this  Chaldean  tradition,  or  whatever 
it  was,  shews  clearly  enough  what  he  was.  The  observations  of  Chalcidius  were  probably  made 
upon  the  story  of  the  three  Magi,  who,  according  to  Pinto,  came  from  the  East  to  offer  gifts  to 
Socrates  at  his  birth,,  bringing  gold,  frankincense,  and  myrrh. 5  One  or  both,  or  the  union  of  the 
two  stories,  may  have  formed  a  foundation  for  the  story  of  the  three  kings  coming  to  Herod ; 
and  they  have  probably  both  derived  their  origin  from  the  Hindoo  religion.  This  story  of  the 
Magi  having  been  applied  to  Socrates,  by  Plato,  evidently  proves  that  it  was  part  of  the  ancient 


1  Hysteria  Dynastarum,  p.  54,  ed.  Oxon,  1663.    Although  I  have  given  the  substance  of  what  will  be  found  here 
from  Abulfaragius,  I  think  it  expedient  to  repeat  it.    See  Vol.  I.  p  56 L 

*  Maur  Ind.  Sceptic  confuted,  p  50  3  P.  136  *  Maur.  Ind  Seep,  confuted,  p.  62. 

*  This  story  of  Plato's  I  cannot  point  out  in  his  works,  but  I  was  told  it  by  a  most  respectable  clergyman  at 
Cambridge. 


BOOK   II.    CHAPTER   III.    SECTION    1.  9<p 

mythos  of  the  renewed  incarnation  now  lost.  We  have  seen  that  it  is  found  in  Babylon,  in  Athens, 
and  in  Syria,  and  very  nearly  the  same  in  India. 

M.  D'Hancarville1  says,  "Les  Hymnes  attribues  a  Orphee,  mais  rgdiges  par  Onomacrite  plus 
"  de  500  ans  avant  notre  ere,  sont  des  especes  d'oraisons,  que  Scaliger  croit  avoir  £te  recitees 

"  dans  les  myst£res.. Ce  livre  singulier  est  reconnu  par  un  docteur  en  Sorbonne,  pour 

"  £tre  le  plus  ancien  de  tons  ceux  oii  il  est  parle  de  1'Immaculee  Conception  de  la  Vierge  (Sura, 
"  ill  88)  appelee  Bibi-Mariam,  ou  la  Dame  Marie,  par  les  Turcs,  comme  elle  est  appelee 
"  Notre- Dame,  par  les  Chretiens.  Ces  derniers,  eniployant  a  &a  louange  les  prieres  qu'ils  rejpetent 
"  sur  le  chapelet,  en  ont  sanctifi6  1'usage  apporte  de  Foment  au  terns  des  Croisades,  avec  le  dogme 
"  de  la  Conception  Inimaculee.  Mohamet  le  prit  des  Scythes  on  des  Tartares ;  Scythes,  le 
«*  chef  de  cette  nation,  etoit  fils  d'une  Vierge,  suivant  Diodore. 2  On  pretend  aussi  que  le  Dieu 
**  LA  des  LAMAS  est  116  d'une  Vierge  :  plusieurs  princes  de  1'Asie,  entr'  autres  TEmpereur  Kien- 
"  long,  aujourd'hui  regnant  k  la  Chine,  et  qui  est  de  la  race  de  ces  Tartares  Mandhuis,  qui 
"  conquirent  cet  empire  en  1644,  croit,  et  assure  lui-m£me,  £tre  descendu  d'une  Vierge/'  I 
have  no  doubt  that  the  whole  mythos  exists  in  China,  and  that  it  formerly  existed  in  the  books 
of  the  Jews,  from  which  it  was  taken  after  the  Christian  aera,  because  the  Christians  applied 
the  passages  to  their  Messiah — a  fact  which  has  been  very  satisfactorily  proved  by  Mr.  Whiston. 

Benjamin  Constant  says,  *c  Ce  syst£me  se  rapproche  sous  quelques  rapports  de  la  doctrine 
tfe  Indicnne  sur  les  incarnations  successives  qui  ont  lieu  toutes  les  fois  que  Dieu  veut  faire  con- 
"  noitre  aux  hommes  la  verite.  II  est  assez  remarquable  qu'on  retrouve  une  idee  analogue  dans 
"  une  hypothese  Juive.  Les  Juifs  attribuent  la  m£me  ame  a  Adam,  &  Abraham,  et  a  David,  et 
"  croyaient  que  cette  ame  sera  celle  du  Mebsie.  Ils  pr^tendaient  encore  qu'il  ne  fallait  point 
"  distinguer  filie  de  Phin&s,  fils  du  grand  pretre  Eleazar,  et  que  le  prophete  qui  a  v6cu  parmi 
(( les  hommes,  tantdt  sous  le  nom  de  Phines,  tantdt  sous  celui  d'filie,  n'^tait  point  un  homme, 
"  mais  un  ange  toujours  le  m^me  qui  s'  incarnait  pour  donner  ses  conseilb  au  peuple  de  Dieu.*' 8 

Mr.  Faber, 4  speaking  of  the  prophecy  of  Zoroaster,  which  I  have  formerly  noticed,  says,  cff  The 
"  Magi  of  Persia  had  a  prophecy  handed  down  to  them  from  Zeradusht,  (Zoroaster,)  that  a  Virgin 
"  should  conceive  and  bear  a  child;  that  a  star  should  appear  at  noon-day  and  lead  them  to  it. 
"  You,  my  som,  exclaimed  the  seer,  will  perceive  its  rising  before  any  other  nation.  Js  soon  there- 
" fore  as  you  shall  behold  the  star,  follow  it  whithersoever  it  shall  lead  you;  and  adore  that 
"  mysterious  child,  offering  him  your  gifts  with  profound  humility.  He  is  the  almighty  WORD, 
"  which  created  the  heavens." 

Now,  Mr.  Faber  truly  contends  that  this  prophecy  cannot  be  a  Christian  forgery,  among  other 
reasons,  because  it  is  found  with  the  ancient  Irish  ;  whose  history  states,  that  it  was  made  by  a 
Persian  called  Zeradusht,  and  that  it  was  brought  to  them  by  a  Daru  or  Druid  of  Bokhara,  The 
actual  identity  of  the  rites  and  tenets  of  the  Irish  with  those  of  the  ancients  of  the  East,  as  well 
as  their  existence  in  Ireland  previous  to  the  Christian  sera,  has  been  so  clearly  proved  by  Borlase, 
Davies,  Vallancey,  &c.,  5  that  no  more  need  be  said  about  it.  "  Therefore,"  says  Mr.  Faber, 
"  this  cannot  be  a  Christian  forgery."  The  first  consequence  which  seems  to  follow  from  this 
well-founded  argument  is,  that  Zeradusht  was  a  prophet,  and  that  his  work,  the  Zendavesta,  must 
be  admitted  into  the  canon  of  the  church.  This  not  suiting,  Mr.  Faber  supposes  that  the  Persian 
must  have  seen  the  prophecy  of  Balaam  or  some  other  of  the  ancient  prophecies,  and  have  adapted 
it  to  his  system ;  but  he  very  wisely  omits  specifying  which  prophecy,  as  neither  that  of  Balaam 


1  Res.  sur  1'Origine,  &c.,  p.  186.  *  Bibl.  Lib.  ii.  *  Benj.  Constant,  Vol.  I.  p.  171. 

*  In  Hist.  Orig.  of  Pagan  Idol.  Bk.  Hi.  Ch.  iii.  *  And  by  myself  in  my  Celtic  Druids,  pp.  278,  &c. 

VOL.  If. 


98  BETHLEHEM,   BIRTH   OF   JESUS   CHRIST. 

nor  any  other  says  a  word  about  it :  for  though  Balaam  speaks  of  a  star  to  arise  out  of  Jacob,  he 
says  nothing  like  the  story  of  a  star  coming  from  the  East  and  guiding  any  persons. 

Mr.  Faber's  mode  of  accounting  for  the  history  may  be  very  satisfactory  to  the  person  who  is 
blessed  with  a  lively  faith  $  but  the  story  is  plainly  nothing  but  a  part  of  the  ancient  mythology 
of  the  Magi  and  Brahmins  respecting  Cristna  $  who  was  believed  to  be  an  incarnation  of  the 
Supreme  Being,  of  one  of  the  persons  of  their  holy  and  mysterious  trinity— to  use  their  language, 
the  Lord  and  Saviour — three  Persons  and  one  God. 

Mr.  Faber's  argument  to  prove  the  antiquity  of  this  prophecy,  as  given  at  length  in  his  book, 
seems  quite  satisfactoi'y. 

The  reason  why  the  three  Magi  who  came  to  adore  Jesus  at  his  birth  were  called  kings  was, 
because  the  heads  of  the  Magi  were  always  called  kings.  It  was  a  title  of  honour,  like  what  we 
have  in  our  Heralds'  Office,  Kings  at  Arms.  "  De  non  assumendo  sacerdotio,  testimonium  dat 
"  Cicero,  in  libro  De  Divinatione  referens :  (  Nemo  potuit  esse  Rex,  antequam  coluerat  disci- 
"  'plinam  Magorum  :  nee  magis  ut  quisque  esset  Magus  quam  ut  esset  Rex.*  Istorum  itaque 
«  erat  non  tantum  reges  in  recta  religione  instituere,  sed  et  eos  inaugurare,  ut  in  Christianismo 
"  fieri  solet"1 

"Ex  hujusmodi  Persarum  Magis,  celebriores  aliqui  fuerunt  illi  qui  nostrum  Salvatorem 
"  Christum  in  infantia  visitatum  venerunt  ex  Perside  in  Bethlehem."2 

"  Ab  isto  itaque  Rege  missi  sunt  (vel  saltern,  eo  haud  inscio,  venerunt)  Magi.  Nam  qu6d 
"  Persis  revelata  fuerit  Christ!  nativitas,  certi  suraus  ex  Evangelio :  et  praterea  plerique  autores, 
"  iique  doctiores,  idem  statuunt."  3 

The  real  skulls  of  the  three  kings  of  the  Magi  are  to  be  seen  at  Cologne  ;  they  were  called  Caspar, 
Melchior,  and  Balshazzar.  It  may  here  be  observed,  that  the  Magi  were  an  order  of  men,  not  a 
nation,  as  is  vulgarly  imagined. 

It  has  been  before  observed4  that  the  Trinity  of  Plato  was  correctly  the  Trinity  of  Jesus,  as 
described  in  the  Gospel  of  John,  and  that  the  two  accounts  travelled  pan  passu,  until  they  arrived 
at  the  famous  verbum  carofadum  est.  This  is  just  as  much  a  part  of  the  Trinitarian  system  as 
the  remainder,  as  is  proved  by  the  Brahmin  history  of  the  incarnation  of  Cristna,  from  which  it 
was  evidently  originally  taken.  The  idea  of  an  incarnate  God  being  among  us  now  in  modern 
times  few  persons  (the  followers  of  Johanna  Southcote  cxcepted)  can  entertain]  but  it  was 
common  to  all  ancient  nations.  Osiris,  Bacchus,  Adonis,  were  all  incarnate  Gods :  taught  by  the 
priests ;  despised  by  the  philosophers ;  believed  by  the  rabble.  They  were  probably  all  derived 
from  the  story  of  Cristna  born  in  the  eighth  month,  which  answers  to  our  December,  on  a  Wed- 
nesday at  midnight,  in  the  house  of  Vasudeva,  his  father,  and  JDevaci, 5  his  mother*0 

Thus  the  verbum  carofadum  est  is  not  peculiar  to  the  Christians,  but  was  in  fact  acknowledged 
in  almost  every  nation  in  the  world.  This  was  the  Logos  of  the  Persians  and  the  Greeks,  whose 
birth  was  originally  fixed  to  the  moment  of  the  winter  solstice.  This  Logos,  we  have  seen,7  was 
the  second  person  of  the  Trinity — the  lao  of  the  Gentiles. 

Tertullian,  Jerom,  and  other  fathers  of  the  church,  inform  us,  that  the  Gentiles  celebrated,  on 
the  25th  of  December  or  on  the  8th  day  before  the  calends  of  January,  the  birth  of  the  God  Sol, 
under  the  name  of  Adonis,  in  a  cave,  like  that  of  Mithra,  (in  Persia  Mithra  ;  iu  Egypt,  Phoenicia 
and  Biblis,  Admis,)  and  that  the  cave  wherein  they  celebrated  his  mysteries  was  that  in  which 


i  Hyde  de  Rel.  Vet.  Pers.  Cap.  xxx.  p.  373.  *  Ib.  Cap*  xxxi.  p.  381.  3  Ib.  p.  385. 

<  Vol.  I.  pp.  121,  160,  62?.  &  Ib.  p.  139.  6  Maur.  Brara.  Fraud,  exposed. 

»  Vol.  I,  pp.  119— 122. 


BOOK  II.     CHAPTER  III.     SECTION  1.  99 

Christ  was  born  in  the  city  of  Bethlehem,  or,  according  to  the  strict  meaning  of  the  word  Beth- 
lehem, in  the  city  of  the  house  of  the  sun.1  This  God  Adonis  is  really  and  literally  the  Hebrew 
word  pK  Adn9  yet  retained  in  the  Welsh  Celtic  Adon^ 2  which  is  translated  into  Latin  Dominus, 
into  Greek  Kopfo^,  and  into  English  Lord,  the  peculiar  name  of  honour  given  to  Jesus  Christ. 

On  this  day,  at  the  moment  of  its  commencement,  the  followers  of  Mithra  began  to  celebrate 
the  birth  of  their  God.  He  was  born  in  a  grotto  or  cave  precisely  as  Jesus  Christ  was.  For 
though,  in  our  Gospels,  he  is  said  to  be  born  in  a  stable,  yet  in  the  holy  land,  at  Bethlehem,  the 
place  exhibited  is  a  cave.  The  stable  no  doubt  was  in  a  cave.  The  early  fathers  of  the  church 
acknowledge  that  the  most  probable  of  all  the  suppositions  of  the  Pagans  respecting  the  origin  of 
the  religion,  was  that  of  those  who  derived  it  from  the  Persians. 

The  same  God  was  believed,  by  the  inhabitants  of  Persia,  Asia  Minor,  and  Armenia,  under  the 
name  of  Mithra,  to  have  been  born  in  a  cave  on  the  25th  of  December,  to  have  been  put  to 
death,  and  to  have  risen  again  on  the  25th  of  March.  In  their  mysteries  the  body  of  a  young  man, 
apparently  dead,  was  exhibited,  which  was  feigned  to  be  restored  to  life.  By  his  sufferings  he 
was  believed  to  have  worked  their  salvation,  and  on  this  account  he  was  called  their  Saviour. 
His  priests  watched  his  tomb  to  the  midnight  of  the  vigil  of  the  25th  of  March,  with  loud  cries, 
and  in  darkness  5  when  all  at  once  the  light  burst  forth  from  all  parts,  and  the  priest  cried, 
Rejoice,  oh  sacred  initiated,  your  God  is  risen.  His  death)  his  pains,  and  sufferings  have  worked 
your  salvation. 3 

In  every  case  the  God  is  supposed  to  become  incarnate:  in ' every  case  the  place  in  which  he 
was  actually  born  was  exhibited  to  the  people.  The  night  of  the  24th  December  the  Persians  call 
the  Night  of  Light.  Stukeley  observes,  that  the  worship  of  Mithra  was  spread  over  all  Gaul  and 
Britain.  The  Druids  kept  this  night  as  a  great  festival,  and  called  the  day  following  it  Nollagh 
or  Noel,4  or  the  day  of  regeneration,5  and  celebrated  it  with  great  fires  on  the  tops  of  their 
mountains,  which  they  repeated  on  the  day  of  the  Epiphany  or  twelfth  night.  The  Mithraic 
monuments,  which  are  common  in  Britain,  have  been  attributed  to  the  Romans,  but  this  festival 
(in  consequence  of  its  being  kept  by  the  Druids)  proves  that  the  Mithraic  worship  was  there  prior 
to  their  arrival.  The  Romans  took  nothing  from  the  Druids,  but  on  the  contrary  persecuted  them, 
and  put  all  whom  they  could  make  prisoners  to  the  sword. 

At  the  first  moment  after  midnight  of  the  24th  of  December,  all  the  nations  of  the  earth,  by 
common  consent,  celebrated  the  accouchement  of  the  Queen  of  Heaven,  of  the  Celestial  Virgin  of 
the  sphere,  and  the  birth  of  the  God  Sol,  the  infant  Orus  or  Aur,  the  God  of  Day,  called  by  the 
Gentiles  the  hope  and  promise  of  all  nations,  the  Saviour  of  mankind  from  the  empire  of  Ahriman 
and  darkness. 

The  Egyptians  celebrated  the  birth  of  the  son  of  Isis  on  the  25th  of  December,  or  the  8th  day 
before  the  calends  of  January.  This  Eratosthenes  says  was  the  God  of  Day,  and  that  Isis  or 
Ceres  was  symbolical  of  the  year.  The  son  of  the  Holy  Fvrgin,  as  they  called  Ceres,  was  Osiris  : 
lie  was  born  on  the  25th  of  December.  At  his  birth,  Plutarch  says,  that  a  voice  was  beard,  saying, 
"  On  this  day  is  born  the  supreme  Lord  of  the  universe,  the  beneficent  king  Osiris."  On  this  day, 
at  the  same  moment,  the  Romans  began  to  celebrate  the  feast  of  the  Brumalia  in  honour  of  the 


1  Dupuib,  Tome  III.  p  51,  ed.  4to. 

*  And,  fi  om  this  word,  all  the  rivers  called  Di>n  have  derived  their  names. 

3  Dupuis,  Vol.  II,  p,  194 ;  Vol.  III.  pp.  41,  51,  62,  84. 

4  Noel  is  the  French  »ame  for  Christmas-day.  *  Vail,  Coll.  Hib.  Vol.  III.  p,  464. 

o2 


100  BIRTH,   DEATH,  AND  RESURRECTION   O#   ALL  THE  GODS. 

birth  of  the  God  of  Day— of  the  Sol  invincible— Natalis  Soils  invicti— described  in  vast  numbers 
of  very  old  pictures  in  Italy,  with  the  legend  Deo  Soli,  perhaps  mistaken  by  the  monks,  and  thus 
retained  ;  or  perhaps  having  a  secret  meaning. 

It  is  remarkable  that  we  have  very  few  examples  of  infant  Gods  among  the  Greeks  and  Roman s, 
though  we  have  them  in  innumerable  instances  in  Egypt ;  but  I  suppose  them  ail  to  have  been 
converted  into  Madonnas.  I  have  no  doubt  whatever  that  great  numbers  of  the  examplars  of  the 
BLACK  Mother  and  Child  were  infant  Jupiters,  or  at  least  infant  Gods  5  indeed,  I  should  think 
every  one  of  them :  for,  wherever  there  was  a  black  child  painted  on  an  old  wall,  if  it  were 
renewed,  it  was  painted  like  its  predecessor  black.  This  I  myself  have  seen  done  in  Italy.  Cicero 
says,1  "  Is  est  hodie  locus  septus  religiose  propter  Jovis  Pueri,  qui  lactens  cum  Junone  Fortunes 
c<  in  gremio  sedens  mammam  appetens,  castissimS  colitur  a  matribus."  Bryant  notices  an  inscrip- 
tion in  Gruter  : 2  Fortune  Primigenise  Jovis  Pueri,  D.  D. 

Again,  Bono  Deo  Puero  Posphoro,3 

All  the  boy  Gods  which  were  not  destroyed,  were  adopted  as  Bambinos.4 

Nothing  is  more  common  in  the  North  of  England  for  the  sign  of  an  inn,  than  the  black  boy.  I 
very  much  suspect,  that  the  little  Negro,  as  he  is  always  described,  is  an  infant  Cristna. 

Perhaps  it  may  be  thought  by  some,  that  the  observations  which  I  shall  have  to  make  on  the 
celebrated  lamb  of  God  ought  to  have  come  here,  but  on  consideration  I  have  judged  it  better  first 
to  make  a  few  observations  on  the  resurrection. 

2.  Throughout  all  the  ancient  world  we  have  seen  that  the  birth  of  the  God  Sol,  under  different 
names,  was  celebrated  on  the  25th  of  December,5  the  day  of  the  birth  of  Jesus.  Thus,  in  similar 
accordance  with  the  history  of  Jesus,  the  God  Sol,  on  the  23d  of  March,  was,  by  one  means  or 
another,  put  to  death  :  and  exactly  three  months  succeeding  the  25th  of  December,  viz.  on  the  25th 
of  March,  he  was  believed  to  be  raised  to  life  again ;  and  his  resurrection  was  celebrated  with 
great  rejoicings. 

The  most  important  of  all  the  different  parts  of  the  complicated  system  of  Christianity,  are  the 
Crucifixion  of  Jesus  Christ  and  his  Resurrection  from  the  dead.  It  will  now  be  my  duty  to  shew 
whence  the  collectors  of  traditions  drew  these  particulars  respecting  him ;  where  the  great  men, 
the  venerable  fathers,  who  believed  that  there  were  four  Gospels  because  there  were  four  winds — 
that  men  were  raised  from  the  dead  ssBpissim& — that  boys  were  denied  and  girls  became  pregnant 
by  demons— found  these  traditions,  and  applied  them  to  a  person  said  to  be  put  to  death  in 
Judea. 

The  reader  has  already  seen  that  Jesus  was  mistaken  for  lao  or  the  Sun,  and  that  all  the  Gods 
—Bacchus,  Osiris,  Hercules,  Adonis,  &c.,  were  personifications  of  that  great  luminary.  As  Jesus 
and  lao  were  both  born  on  the  25th  December,  it  follows  that  as  Jesus  rose  again  on  the  25th  of 
March,  the  Vernal  Equinox,  after  being  cruelly  put  to  death  ;  so  the  different  incarnations  of  lao, 
from  whom  his  birth  was  copied,  should  be  found  to  have  been  put  to  death  in  a  similar  manner : 
and  this  we  shall  presently  find  was  exactly  the  fact. 

The  resurrection  of  the  human  body  to  life  and  immortality,  which  was  one  of  the  leading 
doctrines  of  the  Persian  Magi,  is  of  such  an  artificial  nature,  and  includes  in  it  so  many  circum- 
stances apparently  contrary  to  the  evidence  of  our  senses,  that  it  is  the  acme  of  absurdity  to 
suppose,  that  two  nations  should  arrive  at  the  same  result  by  any  common  chain  of  reasoning. 


De  Divin.  Lib.  iL  41.  *  Ixxvi.  n.  6  and  n.  7-  3  Gruter,  hcxxviii.  n,  13. 

See  Bryant's  Anal  Vol.  I.  p.  125.  *  Dupuis,  Vol.  III.  pp.  1 1?,  1 18.  ed.  4to. 


BOOK  II,    CHAPTER  III.   SECTION  2,  ]Q1 

Hence  it  is  evident,  where  such  coincidence  is  found  one  must  have  copied  from  the  other,  or  they 
must  have  drawn  from  a  common  source. 

It  must  be  recollected  that  it  is  not  the  mere  resuscitation  of  a  person  newly  deceased  to  life : 
it  is  the  re-collection  of  the  parts  of  a  body  long  since  reduced  to  a  mass  of  filth  and  corruption, 
or  scattered  in  dust  by  the  winds  or  waves,  eaten  by  animals  of  various  kinds,  and  thus  by  be- 
coming component  parts  of  them,  and  converted  by  man  to  the  support  of  his  life,  they  form  fresh 
subjects  for  resurrection  to  immortality— each  part  by  some  miraculous  process  unknown  to  us 
still  supporting  its  identity :  each  man,  though  by  this  process  forming  parts  of  thousands  of  other 
men,  and  they  again  parts  of  thousands  or  millions  of  others,  still  retaining  his  absolute  original 
identity,  and  the  thousands  or  millions  whose  bodies  had  been  partly  composed  of  his  body  or  of 
the  bodies  of  each  other  in  succession,  all,  like  the  original  first  man,  rising  to  life  and  immortality. 
The  subject  is  appalling :  the  divines  say,  when  pressed  upon  it,  that  at  the  resurrection  the  body 
will  be  changed  in  the  twinkling  of  an  eye,  into  a  spiritual  body.  As  the  word  spirit  is  in  meaning 
exactly  the  opposite  of  the  word  body,  substance,  or  thing,  they  may  as  well  say,  that  a  some-thing 
will  be  raised  to  life  and  immortality  in  the  form  of  a  no~ihing.  But  we  must  leave  this  to  the 
divines  j  those  of  them  are  the  wisest  who  pronounce  it  a  mystery,  and  therefore  beyond  our 
comprehension — a  thing  to  be  believed,  not  to  be  discussed  or  reasoned  about. 

We  are  told  by  Diogenes  Laertius,  that  the  ancient  Persians  or  the  Magi  believed  in  the 
resurrection  of  the  body.  To  go  no  further,  his  evidence  is  unquestionable.  But  the  following 
extract  from  Beausobre1  will  place  the  matter  out  of  the  reach  of  doubt : 

**  The  Sadduceeism  of  Manes  did  not  consist  certainly  in  denying  the  existence  of  spirits,  (des 
"  esprits,)  their  immortality^  and  the  punishments  and  rewards  after  death.  So  far  from  this, 
"  that  Sharastani  puts  among  his  dogmas  not  only  that  thought,  but  that  the  sensible  faculties  of 
"  seeing  and  hearing  are  never  lost.  It  follows,  then,  that  he  could  not  have  denied  the  resurrec- 
"  tiou  of  the  body.  In  fact,  the  Magi  believed  in  the  resurrection,  as  Diogenes  Laertiua  testifies.2 
"  It  was  one  of  the  articles  of  the  religion  of  Zoroaster.3  Mr.  Hyde  had  no  doubt  that  the  Magi 
"  had  taught  the  resurrection  of  the  dead  \  and,  besides  the  testimony  of  the  ancients,  whom  he 
"  produces  to  confirm  it,  he  cites  a  relation  which  had  been  sent  to  him  from  the  Indies,  in  which 
"  the  ancient  faith  of  the  Persians  is  explained  and  the  resurrection  positively  taught.4  If  I  am 
"  asked,  what  idea  the  Persians  had  of  the  resurrection,  I  answer,  that,  apparently,  they  had  the 
"  same  idea  as  the  Jews :  with  bodies,  the  same  as  at  present ;  with  the  same  organs ;  the 
"  same  animal  functions ;  (I  know  not  any  that  were  excepted ;)  to  drink,  to  eat,  to  have  women  : 
"  to  live  a  tranquil  and  delicious  life  upon  the  earth,  purified  by  fire,  was  the  hope  of  the  Persians, 
"  as  was  that  of  the  Jews,  who  never  spoke  so  clearly  of  the  resurrection  as  since  they  were 
"  captive  with  the  Assyrians.  It  is  only  since  that  time  that  the  sects  of  Pharisees  and  Sadducees 
«  existed." 

Here  we  see  the  resurrection  of  the  dead  proved  to  have  been  the  doctrine  of  Zoroaster  or  of 
the  Persians,  upon  evidence  of  the  most  unquestionable  kind.  It  seems  impossible  to  doubt  the 
fact.  This  is  not  a  mere  future  state  of  life  \  it  is  the  actual  resurrection  of  St.  Paul,  with  a  real 


i  Tome  II.  Liv.  ii.  Ch.  iv,  p,  204  a  Diog.  Laer.  in  Proem. 

s  Idem  p  383   "  Credunt  etiam  resurrectionem  mortuorum,  et  ultimum  judicium,  in  quo  bom  a  mails  distinguentur," 
&c ,  Hyde,  de  Rel.  Vet.  Pers.  Cap.  xxviii.  p,  355. 
4  Idem  p,  293,  and  Appendix,  p.  53?. 


102  BIRTH,    DKATH,   AND    RESURRECTION   OF   ALL  THE   GODS. 

body,  but  yet  with  a  spiritual  body,  i.  e.  a  body  purified  by  fire,  as  it  is  here  described.  It  is  an 
exact  picture  of  the  enjoyments  of  the  Christians  during  the  expected  Millenium,  and  the  reign  of 
Jesus  upon  earth  for  a  thousand  years — the  Hindoo  renewal  of  the  cycle  of  the  age  of  gold. 

But  a  belief  in  the  resurrection  was  not  confined  to  Persia;  it  extended,  like  the  doctrine  of  the 
immaculate  conception  and  solstitial  birth,  to  every  nation  in  the  world. 

Osiris  was  cruelly  murdered  by  his  brother  Typhon,  on  his  return  from  a  progress  in  which  he 
had  performed  many  great  actions  for  the  benefit  of  mankind.  The  place  of  his  burial  was  claimed 
by  different  provinces  of  Egypt.  Relics  of  him  were  shewn  in  the  temple  of  Philse.  To  swear  by 
those  relics  was  the  most  sacred  oath  of  the  Egyptians.  l  In  their  caves  or  the  adyta  of  their 
temples  they  annually,  during  the  mysteries  of  Isis,  celebrated  the  misfortunes  and  tragical  death  of 
Osiris,  in  a  species  of  drama,  in  which  all  the  particulars  were  exhibited  3  accompanied  with  loud 
lamentations  and  every  mark  of  sorrow.  At  this  time  his  images  were  carried  in  procession 
covered,  as  were  those  in  the  temples,  with  black  veils.2  On  the  25th  of  March,  exactly  three 
months  from  his  birth,  his  resurrection  from  the  dead  was  celebrated,  as  already  mentioned  in 
reference  to  other  Gods,  with  great  festivity  and  rejoicings. 

The  birth  of  Horus,  the  son  of  Isis,  was  also  celebrated,  in  another  part  of  Egypt,  like  that  of 
Osiris,  and  at  the  same  time.  His  death  and  resurrection  were,  in  a  similar  manner,  celebrated 
on  the  25th  of  March.  They  were  the  same  Gods,  in  fact,  only  under  different  names.  3  This 
was  the  reason  why  these  religions  seldom  occasioned  any  intolerance,  persecution,  or  religious 
wars. 

The  birth-place  of  Bacchus,  called  Sabazius  or  Sabaoth,  was  claimed  by  several  places  in 
Greece  ;  but  on  mount  Zelmissus,  in  Thrafce,  his  worship  seems  to  have  been  chiefly  celebrated. 
He  was  born  of  a  virgin  on  the  25th  of  December;  he  performed  great  miracles  for  the  good  of 
mankind ;  particularly  one  in  which  he  changed  water  into  wine  \  he  rode  in  a  triumphal  proces- 
sion on  an  ass  \  he  was  put  to  death  by  the  Titans,  and  u>se  again  from  the  dead  on  the  25th  of 
March  :  he  was  always  called  the  Saviour, 4  In  his  mysteries,  he  was  shewn  to  the  people,  as  an 
kfant  is  by  the  Christians  at  this  day,  on  Christmas-day  morning  in  Rome.  On  the  23d  of 
March,  the  dead  body  of  a  young  man  was  exhibited,  with  great  lamentations,  and  on  the  25th 
it  was  supposed  to  be  revived, 5  when  grand  rejoicings  took  place,  as  in  the  other  instances  already 
specified. 

In  Crete,  Jupiter  Ammon,  or  the  Sun  in  Aries,  was  painted  with  the  attributes  of  the  equi- 
noxial  sign  of  the  lamb.  This  Ammon,  who,  as  Martianus  Capella  informs  us,  was  the  same  with 
Osiris,  Adonis,  Atys,  &c.,  had  his  tomb  and  religious  mysteries ;  and,  though  I  have  not  foand 
so  much  respecting  his  birth,  death,  &a,  as  of  some  of  the  others,  they  were  probably  all  alike. 

Apollo  had  his  tomb  at  Delphi,  where  his  body  was  deposited  after  he  had  been  killed  by  Python. 
Three  women  bewailed  his  death,  analogous  to  the  three  women,  Mary  Magdalene,  Mary  the 
mother  of  James,  and  Salome,  who  bewailed  the  death  of  Jesus.  He  was  called  the  Logos,  the 
light  which  had  come  into  the  world  to  enlighten  it.  Python  was  the  great  serpent  of  the  pole, 
which  annually  brings  back  the  autumn,  the  cold,  the  snow,  and  darkness — over  which  Apollo 


*  Maur.  Ind.  Ant.  Vol.  III.  p.  214,  8vo*  ed. 

*  At  this  time  of  the  year  the  images  in  Italy  are  all  covered,  in  like  manner,  with  black  veik,  even  to  this  day 
jiny  one  may  see  who  will  go  thither  a  little  before  Easter. 

*  Dupuis,  Vol.  II.  Liv,  ii.  Pt.  ii.  p.  194.  4  Ib.  pp.  195,  197,  and  notes.  •>  Ibid. 


BOOK    II.    CHAFFER   III.    SECTION    2.  103 

triumphs  when  he  returns  to  the  sign  of  the  lamb  at  the  vernal  equinox,  thus  restoring  the 
empire  of  light,  with  all  its  blessings.  Pythagoras  engraved  on  this  tomb  some  mysterious 
verses,  l  which  proves  that  he  was  a  devotee  or  follower  of  this  God,  who  was  Apollo  of  Claros, 
of  whom  I  have  formerly  treated.2  The  three  Marys,  of  whom  we  read  so  much,  were  known  in 
Gaul  long  before  the  time  of  Christ ;  and  in  England,  for  there  is  an  altar  at  Doncaster,  Tribus 
Matribtts,  tribus  Mariebus. 3 

Three  Goddesses,  called  Mair<z,  were  worshiped  at  Metz. 4 

In  front  of  a  temple  at  Metz  was  the  following  inscription  : 

"  In  honore  Domfts  Divi 
Naedis  Mairabus 
Vicani  vici  Pacis" & 

In  the  following  extract,  from  an  anonymous  author,  the  same  story  is  shewn  to  exist  in  India  : 
"  The  Eleusinian  mysteries  are  applicable  to  the  mythological  account  of  Buddha,  the  son  of 
"  Maya,  who,  as  the  God  of  Love,  is  named  Cam-deo,  Cam,  and  Cama :  signifying  *  desire :' 
"  evidently  the  Grecian  Eros  :  in  this  character,  the  Hindoos  profess  that  he  aimed  an  arrow 
ee  from  his  flowery  bow,  at  the  heart  of  the  supreme  God,  Maha-Deo  :  for  which  offence  he  was 
"  punished  by  a  flame  of  fire  descending  and  consuming  his  corporeal  nature.  Then  follows  a 
"  procession  of  priests,  who  accompany  his  widowed  consort :  the  beloved  Keti,  who  bears  an 
"  urn,  containing  the  ashes  of  the  God,  amidst  the  tears  and  lamentations  of  the  people.  Heaven 
"  and  earth  are  said  equally  to  lament  the  loss  of  *  divine  love:'  insomuch  that  Maha-deo  was 
"  moved  to  pity,  and  exclaimed,  *  Rise,  holy  love  P  on  which  Cama  is  restored,  and  the  lamenta- 
"  tions  changed  into  the  mofat  enthusiastic  joy,  The  heavens  are  said  to  have  echoed  back  the 
"  exulting  sound,  that  the  deity,  supposed  to  be  lost,  was  restored,  e  hell's  great  dread,  and 
"  heaven's  eternal  admiration.9  ** 

"  Thus  M&ru  is  the  worldly  temple  of  the  Supreme  Being,  in  an  embodied  state,  and  of  the 
"  Trimurti  or  sacred  Triad,  which  resides  on  its  summit,  either  in  a  single,  or  threefold  temple,  or 
"  rather  in  both,  for  it  is  all  one,  as  they  are  one  and  three.  They  are  three,  only  with  regard  to 
"  men  involved  in  the  gloom  of  worldly  illusion  :  but  to  men  who  have  emerged  out  of  it,  they  are 
"  but  one :  and  their  threefold  temple,  and  mountain  with  its  three  peaks,  become  one  equally, 
"  Mythologists  in  the  West  called  the  world,  or  Meru9  with  its  appendages,  the  temple  of  God, 
"  according  to  Macrobius,  This  worldly  temple  is  also  considered,  by  the  followers  of  Buddha, 
**  as  the  tomb  of  the  son  of  the  spirit  of  heaven,  whom  I  conceive  to  be  the  first  man,  re- emerging 
"  in  every  calpa,  or  the  first  lawgiver,  often  confounded  with  the  first  man.  His  bones  or  limbs 
*<  were  scattered  all  over  the  face  of  the  earth,  like  those  of  Osiris  and  Jupiter  Zagrseus.  To  collect 
"  them  was  the  first  duty  of  his  descendants  and  followers,  and  then  to  entomb  the*n.  Out  of  filial 
"  piety,  the  remembrance  of  this  mournful  search  was  yearly  kept  up  by  a  fictitious  one,  with  all 
"  possible  marks  of  grief  and  sorrow,  till  a  priest  announced,  that  the  sacred  relics  were  at  last 
ce  found.  This  is  practised  to  this  day  by  several  Tartarian  tribes  of  the  religion  of  Buddha :  and 
"  the  expression  of  the  bones  of  the  son  of  the  spirit  of  heaven  is  peculiar  to  the  Chinese,  and  some 
"  tribes  in  Tartary/* c  The  latter  part  of  this  passage  identifies  the  worship  of  Buddha  with  that 
of  Osiris,  Adonis,  Bacchus,  and  the  other  Western  Gods,  whose  followers  observed  this  ceremony. 

1  Dupuis,  Vol.  II.  Pt,  ii,  pp.  2,  195.  *  Vol.  L  pp.  324,  3'2&  *  Ibid,  pj>,  310,  593. 

4  Montf.  Ant  Explained,  Pt.  ii,  Liv.  v,  Ch.  v. 

4  Trans.  Acad.  Ins.  Anno  1733,>  35.    [See  a  nearly  similar  inscription  in  tLe  Author's^/  volume,  p.  310. 
Asiat.  Res.  Vol.  X,  p,  129. 


s 


104  PASSOVER. 

It  is  peculiar  to  the  worshipers  of  the  Bull.    The  Lamb,  Hercules,  or  Cristna,  was  slain,  but  his 
bones  were  never  in  this  manner  collected. 

The  same  account  is  given  of  Atys.  His  worship  prevailed  more  particularly  in  Phrygia. 
Various  histories  were  given  of  him  in  different  places,  but  all  terminated  in  the  usual  way  with 
his  being  put  to  death,  and  being  raised  to  life  again  on  the  25th  of  March.  As  Jesus  was  said  to 
be  suspenses  in  ligno,  so  was  Atys.  It  is  useless  to  enter  into  particulars ;  they  may  be  found 
WITH  ALL  THE  AUTHORITIES  cited  by  Dupuis  under  the  head  Atys;1  as  may  those  of  Osiris, 
Mithra,  Bacchus,  &c.,  under  their  respective  heads.  It  has,  I  think,  been  sufficiently  proved,  that 
Bacchus  and  Hercules  answered  to  the  Buddha  and  Cristna  of  India,  and  that  the  Western  nations 
uere  only  copyists  of  those  of  the  East.  If  the  reader  will  turn  back  to  Volume  I.  pp.  144,  he 
will  see  there,  that  Cristna  was  made  "  perir  sur  un  bois  fatal  (un  arbre),  ou  il  fut  cloue  d'un  coup 
de  fl£che,  et  du  haut  duquel  il  predit  les  maux  qui  allaient  fondre  sur  la  terre." 

Certain  priests  of  the  Church  of  England  account  for  the  location  of  the  birth  of  Jesus  Christ 
on  the  same  day  as  that  of  Adonis,  Mithra,  &c.,  by  saying,  that  it  is  known  not  to  have  been  his 
actual  birth-day,  but  that  it  was  adopted  by  the  church  the  more  readily  to  draw  the  Pagans  to  the 
true  faith.  The  only  answer  necessary  to  be  given  to  these  persons  is,  that  those  of  them  who 
have  any  information  at  all  upon  the  subject  know9  that  the  question  of  the  day  was  a  subject  of 
great  dispute  among  the  early  Christians,  and  THEY  KNOW  also  very  well,  that  the  reason  they 
assign  has  not  a  word  of  truth  in  it. 

In  ancient  authors  we  constantly  read  of  the  burials  and  funeral  obsequies  of  the  Heathen  Gods, 
and  we  are  told  that  their  bodies  were  interred  at  different  places.  Now  I  think  this  is  a  mistake9 
and  that  these  obsequies  were  only  the  originals,  and,  in  fact,  were  precisely  of  the  same  nature 
as  the  obsequies  of  the  Romish  Church  for  deceased  kings  and  popes.  At  the  time  I  am  writing 
this,  those  rites  have  been  celebrated  for  the  deceased  Pope  Leo  the  Tenth  at  various  places  in 
Christendom.  Except  the  great  Pyramid,  where  the  bones  of  the  Beeve  were  found,  be  one  of 
them,  I  have  never  met  with  the  ruins  of  any  monument  which  could  be  considered  those  of  one 
of  the  Gods. 

3.  The  resurrection  of  Christ  was  fixed  precisely  to  the  time  of  the  Passover  of  the  Jews,  of 
which  passover  I  shall  now  treat* 

Cedrenus  fixes  the  primitive  creation  to  the  25th  of  March.  The  first  day  of  the  first  month, 
he  says,  is  the  first  of  the  month  Nisan,  which  answers  to  the  25th  of  March  of  the  Romans. 
In  this  day  Gabriel  gave  the  salutation  to  Mary  to  conceive  the  Saviour.  On  the  same  day  the 
God,  the  Saviour,  rose  again  from  the  dead — that  day  which  the  ancient  fathers  called  the  passover 
or  the  passage  of  the  Lord.  The  ancient  fathers  fixed  the  second  coming  of  the  Lord  to  take  place 
on  the  25th  of  March.  Cedrenus  represents  Christ  as  having  died  in  the  nineteenth  year  of  Tibe- 
lius,  on  the  23d  of  March,  and  to  have  risen  again  on  the  25th.  From  this  comes  the  custom, 
he  says,  of  celebrating  the  Passover  on  the  25th  of  March,  On  this  day  the  true  light  rose  from 
the  tomb.  Though  the  festival  of  the  resurrection  is  now  on  the  Sunday  after  the  full  moon  of 
the  equinox,  it  was  formerly  on  the  25th  of  March,  as  Cedrenus  asserts.  This  is  confirmed  by 
Theodore  of  Gaza. 2  This  festival  is  known  iu  the  writings  of  the  fathers  by  the  name  pervigilium 
paschce*  St,  Augustin  has  a  sermon  entitled,  De  Esu  Agni  in  pervigilio  Paschae.  "  It  is  on  this 
"  day,"  says  this  father,  "  that  the  Lamb  who  takes  away  the  sins  of  the  world  is  slain  for  the 
"  salvation  of  man.  On  this  day  our  gates  ought  to  be  marked  with  blood.  Let  us  prepare  for 
"  the  immolation  of  the  Lamb."  Isidore,  of  Seville,  speaks  in  the  same  manner  of  the  Pervigi- 


1  Asiafc.  Res.  Vol.  X.  *  Dupuis,  Vol.  III.  p.  56. 


BOOK    II.       CHAPTER    III.      SECTION  3.  105 

Hum  Pascha.  Lactantius  says  the  same  thing,  and  fixes  the  middle  of  the  night  for  the  rising  of 
Christ  from  the  tomb.  Constantine  was  accustomed  to  cause  the  town  where  he  was  at  this  time 
to  be  illuminated,  so  that  it  was  as  light  as  noon- day. 

The  following  passage  from  Georgius  will  shew,  that  the  crucifixion  and  resurrection  of  Buddha 
took  place  precisely  at  t/ie  same  time  as  all  the  others  ;  In  plenilunio  men  sis  tertii,  quo  mors  Xacae 
accidit.1 

Sir  William  Drummond  has  endeavoured  to  shew  that  the  Mosaic  account  of  the  creation,  in 
Genesis,  and  also  various  other  parts  of  the  Pentateuch,  had  allegorical  meanings,  and  were  de- 
scriptive of  the  correction  of  the  ancient  calendar,  which,  in  consequence  of  the  precession  of  the 
equinoxes,  had  fallen  into  great  confusion,  and  had  caused  great  confusion  also  in  the  mysteries 
and  festivals  of  the  Jews.  It  seems  from  almost  every  part  of  his  work,  that  previous  to  the  time 
of  Moses  the  Bull  must  have  been  the  equinoctial  sign,  though  it  may,  perhaps,  have  ceased  to  be 
so  for  some  time.  The  signs  of  the  Zodiac,  taken  as  the  standards  of  the  tribes,  and  Taurus,  Leo, 
Aquarius,  (or  the  man  carrying  water,)  and  Scorpio,  being  evidently  the  signs  of  the  equinoxes 
and  solstices,  are  a  proof  of  it.  The  four  equinoctial  signs  in  the  chariot,  as  it  is  called,  of  Ezekiel, 
is  another  proof  of  it. 

The  signs  of  the  Zodiac,  with  the  exception  of  the  Scorpion,  which  was  exchanged  by  Dan  for 
the  Eagle,  were  carried  by  the  different  tribes  of  the  Israelites  on  their  standards ;  and  Taurus, 
Leo,  Aquarius,  and  Scorpio  or  the  Eagle,  the  four  signs  of  Reuben,  Judah,  Ephraim,  and  Dan, 
were  placed  at  the  four  corners — the  four  cardinal  points — of  their  encampment,  evidently  in 
allusion  to  the  cardinal  points  of  the  sphere,  the  equinoxes  and  solstices,  when  the  equinox  was 
in  Taurus.  Aben  Ezra  says,  that  the  cherubim  in  the  temple  had  also  the  faces  of  those  four 
signs.  See  Parkhurst's  Lexicon.  These  are  evidently  the  cherubim  described  by  Ezekiel,  and 
also  the  beasts  described  by  John,  full  of  eyes  before  and  behind,  and  having  the  likenesses  of  a 
a  Calf,  a  Lion,  a  Man,  and  an  Eagle,  All  these  coincidences  prove  that  this  religious  system  had 
its  origin  before  the  Bull  ceased  to  be  an  equinoctial  sign,  and  prove  also,  that  the  religion  of  Moses 
was  originally  the  same  in  its  secret  mysteries  with  that  of  the  Heathens— or,  if  my  reader  like  it 
better,  that  the  Heathen  secret  mysteries  were  the  same  as  those  of  Moses. 

It  is  also  clear  that  the  equinoctial  sign  mu&t  have  changed  from  Taurus  to  Aries,  before  Moses 
ordained  that  the  beginning  of  the  year  should  open  with  the  month  Nisan,  I  can  scarcely  con- 
ceive how  any  proof  can  be  more  convincing  of  the  change  which  Moses  was  carrying  into 
effect.2 

If  any  unprejudiced  person  would  read  the  accounts  of  the  plagues  of  Egypt,  the  passage  of  the 
angel  over  the  houses  of  the  Israelites,  when  the  first-born  of  the  Egyptians  were  slain,  the  hard- 
ness of  Pharaoh's  heart,  &c.,  &c.,  and  give  an  honest  opinion,  he  certainly  must  admit  that  they 
are  absolutely  incredible.  Then  what  are  we  to  make  of  them  ?  The  fact  is,  they  are  parts 
of  an  astronomical  allegory — if  not  invented,  at  least  compiled  or  written  about  the  time  allotted  to 
the  reigns  of  the  first  three  kings,  Saul,  David,  and  Solomon,  The  whole  history  of  the  plagues, 
&c.,  keeps  pace  very  well  with  the  Labours  of  Hercules,  the  Conquests  of  Bacchus,  the  Argo- 
nautic  Expedition,  &c, ;  each  literally  believed  by  the  people,  and  each  in  its  literal  sense  despised 
by  the  CHIEF  priests,  whose  object  in  that  age,  as  in  this,  was  and  is  to  keep  mankind  in  ignorance 
and  darkness. 

Sir  Wm,  Drummond  has  shewn  very  satisfactorily  that  the  feast  of  the  Passover,  veiled  under 
the  story  of  the  Exod  from  Egypt,  is  nothing  more  than  the  Egyptian  festival  which  was  cele- 


1  Georg  Alph.  Tib.  p,  510.  *  See  Dupuis,  Vol.  Ill,  p.  240. 

VOL.  II.  P 


106  LAMB   OF  GOD. 

brated  at  the  vernal  equinox  $ l  in  which,,  under  one  emblem  or  allegorical  personage  or  another, 
two  natural  events  were  celebrated— the  triumph  of  Ormasdes  over  Ahriman,  of  light  over  dark- 
ness, the  ascension  of  the  God  Sol  from  the  lower  to  the  higher  hemisphere  5  and  the  passage  of  the 
vernal  equinox  from  Taurus  to  Aries.  The  same  allegory  applies  with  great  truth  and  precision 
to  both ;  and  J  am  quite  certain  it  was  meant  for  both. 

The  same  festival  we  also  found  in  the  Yajna  sacrifice  of  the  Hindoos.2 

In  the  accommodation  of  the  history  of  the  Exod  from  Egypt  to  the  passage  of  the  Sun,  we 
have  a  striking  example  of  the  mythic  spirit.  When  we  consider  that  this  passage  festival  of  the 
Sun  is  celebrated  at  the  same  moment  with  the  Jewish  festival,  with  nearly  the  same  rites  and 
ceremonies  by  almost  all  the  nations  of  the  world,  and  we  consider  also  the  way  in  which  the 
triumph  of  the  sun  is  celebrated  in  them  all  by  a  history  of  human  actions,  how  is  it  possible  to  be 
blind  to  the  identity  of  that  of  the  Jews  with  all  the  others  ?  In  all  of  them  the  secret  object  of 
the  festival  was  to  celebrate  the  praises  of  the  sun,  or  of  that  higher  principle  of  which  the  sun  is 
the  emblem  and  shekinah. 

The  universal  dissemination  of  this  worship  is  worthy  of  the  most  attentive  consideration.  We 
have  already  seen  that  in  Hindostan  and  Britain  the  procreative  power  of  nature  was  celebrated 
on  the  day  of  the  vernal  equinox  by  Phallic  rites,  Huli  festivals,  May-poles,  and  April  fools,  and  is 
even  yet  continued  in  these  extreme  points  of  East  and  West — of  India  and  Britain — where  the 
young  girls  with  their  swains  little  suspect  the  meaning  of  their  innocent  gambols — gambols 
xvhich,  if  our  devotees  understood,  they  would  view  with  horror.  On  the  same  day,  in  Persia,  as  1 
have  just  observed,  the  triumph  of  the  Good  over  the  Evil  principle  took  place,  the  triumph  of  the 
victory  of  Light  over  Darkness,  of  Oromasdes  over  Ahriman.  At  the  same  time  in  Egypt, 
Phrygia,  Syria,  were  celebrated  the  deaths  and  resurrections  of  Osiris,  Atys,  Adonis.  In  Palestine, 
again,  we  find  on  the  same  day  the  Jews  celebrating  their  Passover,  the  passage  of  the  equinox 
from  the  sign  of  the  Bull  to  that  of  the  Ram,  or  of  the  Sun  from  the  inferior  to  the  superior 
hemisphere  $  and,  to  conclude  all,  on  this  day  we  Christians  of  Europe  still  continue  to  celebrate 
the  victory  of  the  God  Sol,  known  to  all  the  nations  above  enumerated  by  his  different  names — by 
us,  "  the  Lamb  of  God  which  taketh  away  the  sins  of  the  world"— on  Easter  Sunday  having 
risen  to  life  and  immortality,  triumphing  over  the  powers  of  hell  and  of  darkness. 

4.  Although  the  identity  (not  the  similarity  merely)  of  the  modern  systems  of  Christianity  and 
the  systems  of  the  ancient  Persians,  and  other  worshipers  of  the  God  Sol,  must  be  admitted,  and 
indeed  cannot  be  denied  $  yet  many  persons  may  have  a  difficulty  in  forming  au  idea  how  or  by 
what  steps  the  two  systems  became  amalgamated  or  consolidated  ;  so  as  either  to  form  an  ima- 
ginary human  personage  in  one  case,  or  in  another  case  to  attach  themselves  to  the  character  of  a 
real  human  being,  or  a  divine  person  who  appeared  on  earth  in  the  shape  of  a  human  being*  It  is 
very  certaiu  that  the  same  circumstances  which  took  place  with  respect  to  the  Christian  religion, 
took  place  in  the  religions  of  Bacchus,  Hercules,  &c.,  in  former  times.  Histories  of  these  persons 
with  miracles,  relics,  circumstances  of  locality,  suitable  to  them,  were  as  common,  as  well  authen- 
ticated^ and  as  much  believed  by  the  devotees,  as  were  those  relating  to  Jesus  Christ,  And  where 
can  be  the  difficulty  of  conceiving,  that  that  should  happen  again,  which  we  know  from  experience 
has  happened  before  ?  To  this  it  may  be  replied,  that  though  it  may  be  believed  to  have  taken 
place,  yet  the  means  by  which  it  has  been  effected  are  not  so  apparent.  No  person  can  be  very 
much  surprised  that  the  modus  operandi  should  not  be  very  apparent,  who  gives  due  attention  to 
the  indisputable  fact,  that  the  priests,  with  all  the  powers  on  earth  at  their  disposal,  have  been 


OEd.  Jud,  Dissertation  *m  the  Paschal  Lamb.  *  See  Vol.  I.  pp.  260,  38.9, 446,  584,  718, 


BOOK  II*    CHAPTER  III.    SECTION  4.  107 

employed  for  fifteen  hundred  years,  in  garbling,  forging,  and  suppressing  evidence,  to  prevent  this 
modus  operandi  from  being  discoverable :  but,  notwithstanding  all  their  efforts,  a  reference  to 
some  of  the  facts  which  have  been  detailed  in  this  work  will  in  a  great  measure  remove  the  diffi- 
culty. Until  the  time  of  Luther  and  the  Protestants,  tradition  was  the  grand  support,  and  indeed 
the  most  powerful  of  all  the  engines  used  for  the  raising  of  the  Romish  Christian  edifice.  This 
engine  was  discarded  by  the  Reformers,  because  their  object  was  to  take  down  part  of  the  building, 
not  to  increase  it  5  and  the  only  difficulty  was,  to  know  where  to  stop — to  know  how  much  or 
how  little  was  to  be  removed  without  endangering  the  whole  edifice.  It  was  evident  that  if  they 
allowed  the  powerful  engine  tradition  to  remain,  that  edifice  was  impregnable.  The  Romish 
priests  were  well  aware  of  the  importance  of  their  engine,  and  therefore  exerted  all  their  ingenuity 
to  protect  it :  and  for  this  purpose  they  found  it  expedient  to  give  up  some  part  of  its  power  to 
secure  the  remainder.  It  is  evident  that  nothing  can  be  more  liable  to  abuse  than  tradition.  The 
tradition  which  the  Jesuit  of  the  present  day  will  describe  as  the  tradition  of  the  church,  is  very 
different  indeed  from  the  tradition  which  was  in  reality  used  in  the  early  ages  of  darkness.  Every 
idle  rumour  circulated  by  ignorance  and  credulity  became  tradition,  if  it  happened  to  suit  the  views 
of  the  priests.  The  frightened  rabble,  genteel  and  ungenteel,  always  timid  in  proportion  to  its 
ignorance,  had  not  the  most  distant  idea  of  any  thing  like  biblical  criticism.  In  order  to  secure 
its  salvation,  this  rabble  was  only  anxious  to  believe  enough.  It  might  believe  too  little,  it  could 
not  believe  too  much.  This  cause  operated  in  the  ancient  religions,  as  much  as  in  the  modern. 
Dr.  Hyde  x  justly  observes,  that  the  ancients,  always  fearful  of  believing  too  little,  kept  constantly 
increasing  their  rites  and  ceremonies  from  surrounding  nations.  "  Existimando  melius  esse 
"  religione  su£  abundare,  potius  quam  in  aliqua*  ejus  parte  deficire  sic  enirn  erat  eorum  mos,  nova 
"  quaevis  amplecti,  eaque  veteribus  accumulare."  This  was  exactly  the  case  with  the  Christians. 
This  cause  is  extremely  powerful,  and  is  the  more  dangerous  because  its  power  is  not  easily 
perceiveable.  This  cause  continues  to  operate  as  really  as  it  ever  did  in  former  times,  and  exactly 
in  proportion  to  the  ignorance  of  the  people.  And  it  is  evident  that  it  \vill  continue  to  operate  so 
long  as  belief  or  faith  is  held  to  be  a  merit :  for,  if  belief  be  meritorious,  unquestionably  the  more 
a  man  believes,  the  more  he  merits ;  therefore  to  make  salvation  secure,  it  is  wise  to  believe  as 
much  as  possible— to  believe  every  thing.  If  a  person  believe  every  thing,  he  must  believe  the 
the  truth— which  can  only  be  a  part  of  every  thing — of  the  whole. 

Notwithstanding  the  strenuous  exertions  of  the  priests,  for  the  last  two  thousand  years,  to 
eradicate  every  trace  of  the  means  by  which  their  various  doctrines,  rites,  and  ceremonies,  have 
been  established ;  yet  they  have  not  entirely  succeeded.  Circumstances,  apparently  trifling  in 
themselves,  may  sometimes  be  met  with  which  have  escaped  their  vigilance,  and  which  will 
enable  the  impartial  and  unprejudiced  inquirer  to  form  a  pretty  correct  idea  how  such  of  them, 
as  he  cannot  discover  or  exactly  point  out  the  origin  of,  may  have  been  produced.  Remains  of 
the  ancient  superstitions  may  occasionally  be  observed,  on  which  most  of  the  rites,  ceremonies, 
and  doctrines,  have  been  founded ;  and  the  priests  seem  to  have  overlooked  the  circumstance, 
that  the  ordinances  themselves  for  the  destruction  of  others  of  them,  if  remaining,  would  serve 
to  prove  the  fact  of  their  previous  existence,  in  a  way  fully  as  satisfactory  as  if  we  had  them  now 
before  us. 

The  adoration  by  the  ancients  of  the  celestial  bodies,  and  in  its  turn  of  the  constellation  or 
sign  of  the*  Zodiac,  Aries,  or  the  Ram,  is  so  well  known  that  it  is  »6edle&s  to  enlarge  upon  it. 
M.  Dupuis,  in  his  treatise,  Sur  tous  les  Cultes,  has  settled  this  matter.  The  manner  in  which 
this  constellation  came  to  be  personified,  or  applied  to  the  person  of  Jesus,  may,  at  first,  be 


De  Rel.  Vet.  Pers,  Cap.  vii.  p.  189. 


108  LAMB   OF   GOD. 

difficult  to  conceive.  Like  almost  every  thing  connected  with  religion,  this  effect  was  not  pro- 
duced by  design,  but  by  accident :  that  is,  by  the  favourable  combination  of  unforeseen  circum- 
stances* 

This  constellation  was  called  the  Lamb  of  God.  He  was  also  called  the  Saviour,  and  was 
said  to  save  mankind  from  their  sins.  He  was  always  honoured  with  the  appellation  of  Dominus 
or  Lord.  He  was  called  the  Lamb  of  God  which  taketh  away  the  sins  of  the  world*  The  devotees 
addressing  him  in  their  litany,  constantly  repeated  the  words,  O  Lamb  of  God,  that  taketh  aivay 
the  sins  of  the  world,  have  mercy  upon  us.  Grant  us  thy  peace. T 

The  following  passage  of  Frickius  de  Dmidis  will  prove  that  "  the  Lamb  that  taketh  away 
"  the  sins  of  the  world"  might  very  well  be  prophesied  of  by  the  Sibyls  before  the  time  of  Christ. 
It  will  also  complete  the  proof  that  the  Jesus  of  the  Roman  Church  was  no  philosopher  of  Samaria 
in  the  time  of  Tiberius.  It  proves  also  that  our  Litany  is  part  of  the  ancient  Pagan  ritual,  and  as 
such  gives  it  a  new  degree  of  interest. 

"Rena  dico  adniirabilem,  omni  tarnen  fide  dignam,  quani  faciunt  antiquissima  Carnuten&is 
"  ecclesise  monumenta  fastique,  ac  qui  ex  illis  erutum  tanti  prodigii  memoriam  typis  vulgarunt 
"  probalissimi  scriptores  5  et  in  recentioribus  quidem  P.  FRANC.  POYRAEUS,  acii  judicio  vir, 
"integritate  singular!,  ac  teneia  in  Deiparam  pietate  insignia,  qui  triplicem  coronam,  quae  hodie 
"  est  omnium  in  manibus,  pio  sane  et  religiose  artificio  excellentissiaioe,  potculissim®,  optima? 
"  matri  contexuit. 

(e  Itaque  sic  a  majoribus  acceptum  referunt :  signum  Carnutensis  virginis,  quod  hodieque  visitur, 
"  quondam ,  excisum  esse  in  sacra  Carnutum  sylva,  et  Prisci  regis,  procerumque  illius  gentis 
"  unanimi  consensu  per  Druidum  manus,  sanctiore  quodam  in  antro  collocatum,  ac  consecratum 
"  virgini  pariturce :  sive  id  mysterium  ex  oraculis  Sibyllinis  aut  propheticis  intellexerunt,  sive 
"  acceperunt  divinitus,  extraordinarily  revelatione.  Moriens  Priscus  coronas  ac  ditionis  suss 
"  Carnutensis  heredem  scripsit  virginem  parituram.  Quae  autem  occasio  novae  illi  religione  fecerit 
"  initium,  ita  narratur  : 

"  Quum  inter  Gallos  magna  quaedam  exorta  esset  dissensio,  nullaque  interposita  magistratuum 
"  auctoritate  graves  irae  sedarentur,  ac  jam  eo  ventum  esset,  ut  otnnia  publicis  contentionibus  labe- 
"  factata  pessum  ruerent,  cuipiam  viro  gravi,  ad  restinguendum  tantum  incendium,  si  quis  alius, 
"  idoneo,  imago  co3litus  est  oblata,  cujus  in  basi  hsec  inscripta  verba :  AGNUS  DEI,  aui  TOLLIS 
"  FECCATA  MUNDI,  MISERERE  NOBis.  Hanc  ille  imaginem  quuin  Gallis,  qui  in  unum  convenerant, 
"  palam  ostendisset,  pauca,  qusc  sibi  monstrante  Deo,  revelata  fuerant,  prsefatus,  sic  dercpentfc  om- 
**  nium  animos  affecit  permovitque,  nemo  ut  abeunduni  sibi  domum  putaret,  priusquam  rcconci- 
"  liata  pax  esset.  Ergo  alii  alios  arete  complexi,  sibi  invicem,  quiquid  peccatum  erat,  condona- 
"  runt.  Porro  ad  perennem  tam  fortunatae  reconciliationis  memoriam,  PARITURJE  VIRGINIS 
"  IMAGINEM  EXPRESSERUNT,  quam  summo  deinceps  honore  sunt  prosequuti,  Hacc  fer^  RIGOR- 
66  DIITS."  l 

Of  this  remarkable  passage,  I  submit  the  following  translation  : 

"  I  will  relate  an  extraordinary  circumstance,  which,  however,  is  worthy  of  all  credit,  on  the 
authority  of  the  most  ancient  monuments  and  annals  of  the  church  of  the  Carnutes,  and  of  the 
most  approved  writers,  who  have  thence  derived  and  printed  the  records  of  so  great  a  prodigy » 
Among  the  more  modern  of  these  authors  is  P,  Francis  Poyrseus,  a  man  of  acute  judgment,  of 
singular  integrity,  and  remarkable  for  his  affectionate  piety  towards  the  Mother  of  God  5  who,  by 


1  Oa  an  ancient  medal  of  the  Phoenicians  brought  by  Dr.  Clarke  from  Citium,  noticed  iu  Vol.  I.  p,  224,  he  it, 
described  with  tlie  cross  and  the  rotary,  which  shew  that  they  were  both  used  in  his  worship. 
*  Frickius  de  Druidis,  Cap.  x.  pp.  99,  100, 


BOOK  II.   CHAPTER  III.  SECTION  4.  ]Q9 

a  pious  and  ingenious  artifice  wove  the  triple  crown  which  is  in  every  body's  hands,  for  the  most 
excellent,  most  powerful,  and  best  of  mothers. 

"  It  is  thus  related,  as  handed  down  from  antiquity— that  an  image  of  the  Carnutensian  Virgin, 
which  is  seen  to  this  day,  was  formerly  carved  in  the  sacred  grave  of  the  Carnutes,  and,  with  the 
unanimous  consent  of  king  Priscus  and  the  nobles  of  that  nation,  was  placed,  by  the  hands  of  the 
Druids,  in  a  certain  holy  cavern,  and  dedicated  to  the  Virgin  of  the  Conception.  This  mystery 
they  either  learned  from  the  Sibylline  or  piophetic  oracles,  or  they  received  it  by  an  extraordi- 
nary revelation  from  heaven.  When  Priscus  was  dying,  he  named  the  Virgin  of  the  Conception 
the  heiress  of  the  crown  and  dominion  of  the  Cariiutes,  But  the  event  which  gave  rise  to  the  new 
worship  is  thus  narrated : 

"  When  a  great  dissension  had  arisen  among  the  Gauls,  and  the  authority  of  the  magistrates  had 
not  interposed  to  quell  the  excitement,  and  it  had  arrived  at  such  a  height  that  every  thing  was 
falling  into  confusion  through  the  public  contentions*  an  image  was  sent  down  from  heaven,  to  a 
certain  grave  personage,  who  was  more  likely  than  any  other  person  to  extinguish  such  a  flame- 
on  the  base  of  which  were  inscribed  these  words  :  "  O  LAMB  OF  GOD,  THAT  TAKEST  AWAY  THK 
<e  SINS  OF  THE  WORLD  !  HAVE  MERCY  UPON  us/'  When  he  had  publicly  shewn  this  image  to  the 
assembled  Gauls,  and  had  repeated  a  few  words  which  had  been  revealed  to  him  by  God  himself, 
he  so  instantly  affected  and  moved  the  minds  of  all,  that  no  one  thought  of  returning  home  till 
peace  was  restored.  Each,  therefoie,  embracing  the  rest,  they  interchanged  forgiveness  of  all 
injuries.  Moreover,  in  order  to  perpetuate  the  memory  of  so  happy  a  reconciliation,  they  made  an 
Image  of  the  Virgin  of  the  Conception,  to  which  they  thenceforth  paid  the  highest  honour. — Such 
nearly  is  the  account  of  Rigordius," 

Rigord,  quoted  above,  by  Frickius,  and  whom  L'Escalopier  also  quotes,  mentions,  that  among 
the  Gauls,  and  especially  in  Chartres,  there  existed,  a  hundred  years  (N.  B.)  BEFORE  the  birth  of 
our  Saviour,  the  prophetic  tradition  of  a  Virgin  that  was  to  bear  a  son — VIRGO  PARiTURA.1  He 
also  observes,  that  the  Egyptians  held  the  same  persuasion,  "  and  not  only  worshiped  such  a 
**  future  virgin  mother,  prior  to  the  birth  of  our  Saviour,  but  exhibited  the  effigy  of  her  son  lying 
tfff  in  the  manger,  in  the  manner  the  infant  Jesus  was  afterwards  laid  in  the  cave  at  Bethlehem. 2 
"  Deinceps  Egyptii  PARITURAM  VIRGINEM  magno  in  honore  habuerunt ;  quin  soliti  sunt  puerum 
"  effingerc  jacentem  in  prsesepe,  quali  POSTEA  in  Bethlehemetic£  spelunc&  natus  est.  For  this 
ee  passage  L'Escalopier  quotes  a  saint  of  the  church,  Ephiphanius;  I  say  quotes,  because  his  own 
"  authority  is  very  slender."3  The  sacrifice  of  the  Agni  or  the  Yagni  sacrifice  of  India  already 
described,  was  allusive  to  the  Lamb  of  Isaiah  and  of  Gaul, 

I  think  I  may  now  assume  that  I  cannot  be  accused  of  very  gross  credulity  in  believing,  that  the 
son  of  the  Virgin  of  Isaiah,  and  the  Lamb  of  God  that  taketh  away  the  sins  of  the  world,  were  the 
same — both  existing  long  before  the  time  of  Jesus  of  Nazareth* 

When  I  reflect  on  the  many  circumstances,  new  and  extremely  curious  as.  they  appear  to  me, 
which  I  have  observed,  I  am  tempted  to  ask,  Can  it  really  be  that  I  have  a  clearer  sight  than 
others,  which  causes  me  to  see  what  others  overlook?  If  this  be  true,  to  an  absence  of  prejudice 
only  can  it  be  attributed.  Such  is  the  sensation  I  experience  when  I  observe  such  circumstances 
as  the  following  5  I  cannot  shut  my  eyes  to  them :  in  every  part  of  Italy  I  observe  pictures  of  the 
holy  family,  of  extreme  antiquity,  the  grounds  of  them  often  of  gold.  Of  course  they  are  said  to 
be  of  a  date  subsequent  to  the  time  of  Christ  5  but  when  I  see  them  inscribed  with  the  words  Deo 


L'Escaloperius,  cte  Theologifi  veterum  Gallorum,  Cap.  x.  a  As  in  Luke  ii.  7. 

Cleland's  attempt  to  retrieve  Celtic  Literature,  pp,  102, 103,  1766,  8vo.    See  Vol,  L  pp.  169—171. 


110  3LAMB   OF  GOD. 

Soli,  I  cannot  help  doubting.  These  pictures  represent  the  mother  seated  with  a  child  on  her 
knee,  and  a  little  boy  standing  close  by  her  side.  The  lamb  is  generally  seen  in  the  picture. 
This  is  the  very  description  of  what  Mr,  Payne  Knight  calls  Isis  and  her  offspring,  who  were  wor- 
shiped in  Russia  by  the  ancient  Muscovites.  And  who  was  her  offspring  but  Horus  ?  He  adds, 
they  have  in  other  pictures  the  symbol  of  a  golden  heifer,  which  is  a  symbol  of  the  same  person.  l 
After  reading  the  account  of  the  Isis  in  every  part  of  the  North  of  France  and  England,  of  the 
Virgo  Paritura,  of  the  Lamb  that  taketh  away  the  sins  of  the  world,  I  cannot  doubt  that  this  is 
the  same  mythos  in  honour  of  the  Beeve,  which  followed  two  thousand  years  after,  in  honour  of 
the  Lamb — a  renewal  of  the  same  mythos  for  every  new  bign  of  the  zodiac.  Sometimes  it  was 
a  Bull,  then  a  Ram,  and  lastly,  two  Fishes,  tied  together  by  the  tails  on  Popish  monuments. 

The  first  symptom  of  the  worship  of  the  lamb  among  the  Israelites  is  to  be  found  in  the  sub- 
stitution of  the  Ram  in  the  place  of  Isaac,  by  Abraham,  for  a  sacrifice.  When  Joseph  had  become 
prime  minister  of  Egypt,  he  married  Asenath,  a  daughter  of  the  priest  of  On  or  Heliopolis,  the 
capital  of  Goshen,  which  word  Goshen,  Mr.  Bryant  states,  means  the  house  of  the  sun.  Lucian2 
states,  that  the  persons  initiated  into  the  mysteries  of  that  temple  sacrificed  a  sacred  sheep,  a 
symbol  of  the  animal  of  the  first  sign,  or  of  the  equinoctial  sign,  which  they  ate  as  the  Israelites 
ate  their  Passover.3  On  the  ancient  monuments  of  Mithra,  in  the  different  collections,  we  see  the 
Bull,  whose  blood  is  shed  to  take  away  the  sins  of  the  world.  The  Bull  is  now  succeeded  by  the 
Ram,  the  lamb  without  blemish,  by  whose  blood  the  soul  is  puiified  from  sin.  On  an  ancient 
Christian  monument  the  lamb  is  seen  slain  at  the  foot  of  the  cross,  the  blood  of  which  is  caught  in 
a  cup» 4  This  is  a  copy  of  the  rite  described  in  the  celebrated  Mithraitic  monument  of  slaying  the 
bull,5 

Some  of  the  coins  of  Gallienus  are  stamped  with  the  figure  of  a  Lamb  and  the  legend  Jovi 
Servatori.    And  in  another  ancient  medal  is  seen  the  legend  Ammoni  Servatori.6 

The  Egyptian  God  Jupiter,  with  the  horns  of  a  ram,  the  Ammon,  is  but  the  sun  at  the  equinox, 
which  is  confirmed  by  Martianus  Capella,  who  maintains,  in  his  hymn  to  the  sun,  that  the  God 
lamb  or  ram  is  but  the  sun.  Then  if  Christ  be  the  sun,  Christ,  in  the  moment  of  his  triumph  and 
reparation,  ought  to  be  as  the  sun,  figured  by  the  symbolical  lamb.  This  symbolical  sign  is  essen- 
tial to  his  triumph  over  the  prince  of  darkness  and  the  works  of  the  serpent.  But,  hi  effect,  he 
has  this  form.  He  is  designated  in  the  Scriptuies  by  the  mystical  name  of  the  Lamb,  the 
Saviour.  His  mysteries  are  those  of  the  lamb  without  fault  5  nature  is  restored  by  the  blood 
of  the  lamb.  Every  where  the  blood  of  the  lamb,  which  takes  away  the  sins  of  the  world,  is 
presented  to  us.  When  the  priest  pre&ents  to  the  initiated  the  mystic  bread  which  contains  the 
Christ,  he  says,  "  Behold  the  Lamb  of  God,  which  taketh  away  the  sins  of  the  world/*  He  calls 
it  "  the  Lamb"  which  has  been  et  slain  from  the  foundation  of  the  world/' 7  Every  part  of  the 
Apocalypse  turns  upon  the  triumph  of  the  Lamb  over  the  powers  of  hell  and  darkness.  The 
symbolical  type  of  the  sun,  the  redeemer,  or  of  the  first  sign  in  which  the  sun  had  his  exaltation 
and  completed  his  victory  over  the  powers  of  darkness,  has  been  carefully  preserved  in  the  reli- 
gion of  the  Christians,  so  that  to  name  Christ  or  the  Lamb  is  the  same  thing  as  to  name  the 
Redeemer. 


1  Class.  Jouin.  Vol.  XXVI.  p.  269.  *  De  Dea  Syria,  p  913.  3  Dupuis,  Tome  II.  pp.  250,  4to. 

1  Cdsalius  de  Veterib.  Christ,  Ritib.  Cap.  h.  p.  4,  or  Cap,  v.  p.  48. 

*  St.  Paulin,  Bishop  of  Nola,  Epist.  12  ad  Sulpit.  Severum,  says,  Sub  cmce  sanguined  niveo  stat  Christus  in  agno. 

6  Dupuis,  Tome  III,  p.  325,  4to. 

7  Rev,  xiii  8.    The  Apocalypse  is  proved  to  be  of  very  great  antiquity  by  its  having  fixed  the  year  to  only  360  days. 


BOOK  II.    CHAPTER  III.   SECTION  4.  I]] 

Instead  of  the  Crucifix,  Christ  is  often  represented  over  the  altars  on  the  continent  as  a  Lamb* 
There  is  one  at  Cologne, 

It  follows,  then,  that  the  mysteries  of  Christ  are  the  mysteries  of  the  Lamb,  and  that  the  mys- 
teries of  the  Lamb  are  mysteries  of  the  same  nature  as  those  of  the  Mithraitic  Bull,  to  which  they 
succeeded  by  the  effect  of  the  precession  of  the  equinoxes,  which  substituted  the  slain  lamJ)  for  the 
slain  bull  The  Christian  mysteries  of  the  lamb  are  proved  to  be  taken  from  the  mysteries  of 
Mithra,  of  the  Persians,  by  the  circumstance  that  the  Persians  alone  have  the  lamb  for  the  symbol 
of  the  equinoctial  sign  :  the  other  nations  have  the  full  grown  Ram. 

M.  Dnpuis  observes,  that  the  lamb  was  a  symbol  or  mark  of  initiation  into  the  Christian  mys- 
teries, a  sort  of  proof  of  admission  into  the  societies  of  the  initiated  of  the  lamb,  like  the  private 
sign  of  the  free-masons.  From  this  came  the  custom,  in  the  primitive  church,  of  giving  to  the 
newly- initiated  or  newly- baptized,  the  seal  of  the  Lamb,  or  an  impression  in  wax,  representing 
the  Lamb. 

Christians  even  now  make  their  children  carry  about  their  necks  a  symbolical  image  of  the  Lamb, 
called  an  Agnus  Dei. 

There  are  not  many  circumstances  more  striking  than  that  of  Jesus  Christ  being  originally 
worshiped  under  the  form  of  a  Lamb— the  actual  lamb  of  God  which  taketh  away  the  sins  of  the 
world.  "Though  many  churches  in  this  age  were  adorned  with  the  images  of  saints  and  martyrs, 
"  there  do  not  appear  to  be  many  of  Christ.  These  are  said  to  have  been  introduced  by  the  Cap- 
u  padocians ;  and  the  first  of  these  were  only  symbolical  ones,  being  made  in  the  form  of  a  Lamb. 
"  One  of  this  kind  Epiphanius  found  in  the  year  389,  and  he  was  so  provoked  at  it  that  he  tore  it. 
"  It  was  not  till  the  council  of  Constantinople,  called  In  Trullo,  held  so  late  as  the  year  707,  that 
"  pictures  of  Christ  were  ordered  to  be  drawn  in  the  form  of  men."  * 

Priestley  is  perfectly  right :  the  custom  of  exposing  the  symbolical  Lamb  to  the  veneration  of 
the  people  continued  to  the  year  (508,  when  Agathon  was  pope,  and  Constantine  Pogonat  was 
emperor.  It  was  ordained,  in  the  sixth  Synod  of  Constantinople,*  that,  in  the  place  of  the 
figuie  of  a  lamb,  the  symbol  used  to  that  time,  the  figure  of  a  man  nailed  to  a  cross  should  in 
future  be  used,  which  was  confirmed  by  Adrian  the  First.  But  the  Pope  Adrian  the  First,  in  the 
seventh  council,  in  his  epistle  to  Tarasius,  Bishop  of  Constantinople,  had  approved  the  represen- 
tation of  Christ  under  the  form  of  the  Lamb  and  adopted  it. 3 

In  the  decree  of  the  council  of  Constantinople  quoted  above,  the  knowledge  of  a  most  important 
fact  is  preserved  to  us  by  the  decree  passed  for  the  express  purpose  of  concealing  it.  If  instead 
of  this  formal  decree,  forbidding  the  votaries  in  future  to  represent  Christ  as  a  Lamb,  the  practice 
had  been  merely  discouraged  by  verbal  communications,  through  the  medium  of  the  corresponding 
societies  of  monks,  it  would  have  been  as  certainly  abolished,  and  this  curious  link  connecting  the 
ancient  and  modern  superstitions  would  never  have  been  discovered.  It  would  have  been  irre- 
trievably lost. 

The  following  are  the  words  of  the  decree,  which  I  obtained  in  the  Vatican  Library,  that  mighty 
treasury  of  secret  learning.4 

In  the  Roma  Sotterranea  of  Antonio  Bosio,5  Dell'  Imagine  di  Christo  in  Figura  di  Agnello— "  In 


1  Priestley's  Hist.  Corr,  Vol.  I.  p.  339 ;  Seuer,  A,  D.  707,  9  Can.  82. 

3  Dupuis,  sur  tons  les  Cultes,  Tome  III.  p.  61,  4to. 

*  The  French  supposed  that  they  examined  it.    Silly  fellows !    The  church  took  care  that  they  should  find  as  little 
of  secret  learning  in  the  Vatican  as  they  found  of  real  jewels  at  Loretto. 

4  Lib.  iv,  Cap.  xxix. 


112  GENTILE   CRUCIFIXION. 

"  quibusdam  sanctorum  imaginum  picturis  agnus  exprimitur,  &C.1  Nos  igitur  veteres  figuras 
"  atque  umbras,  ut  veritatis  notas,  et  signa  ecclesias  tradita,  compleetentes,  gratiam,  et  veritatem 
"  anteponimus,  quam  ut  plenitudinem  legis  accepinius.  Itaque  id  quod  perfectum  eat,  in  picturis 
"  etiam  omnium  oculis  subjiciamus,  agnum  ilium  qui  mundi  peccatuui  tollit,  Christum  Deum 
"  nostrum,  loco  veteris  Agni,  ImmanS,  form£  posthac  exprimendum  decrevimus,"  &c.  See 
Canon  83. 2  From  this  decree  the  identity  of  the  worship  of  the  celestial  lamb  and  the  Romish 
Jesus  is  certified  beyond  the  possibility  of  doubt,  and  the  mode  by  which  the  ancient  super- 
stitions were  applied  to  an  imaginary  personage  or  to  a  real  human  being,  Jesus  of  Nazareth,  is 
satisfactorily  shewn.  Nothing  can  more  clearly  prove  the  general  practice  than  the  order  of  a 
general  council  to  regulate  it. 

It  requires  no  very  great  exertion  of  the  imagination  to  form  an  idea  in  what  manner  the 
ignorant  and  fanatical  devotees,  when  they  applied  the  worship  of  the  Lamb  that  taketh  away  the 
sins  of  the  world  to  the  man  Jesus,  should  seize  hold  of  and  apply  to  him  every  doctrine,  rite, 
or  ceremony,  which  the  idle  traditions  of  the  vulgar  attributed  to  the  Lamb  in  different  countries 
where  they  happened  to  prevail.  The  God  Sol,  Mithra,  and  lao,  being  the  same  as  the  Lamb  of 
God,  it  seems  natural  enough  that  the  ceremonies,  &c.,  of  the  being  passing  under  those  names 
bhould  be  adopted  by  his  followers.  Hence  it  is  that  we  find  them  all  mixed  together  in  the 
worship  of  Jesus.  And,  as  the  worship  under  the  name  of  Mithra  prevailed  most  in  the  different 
Western  countries  of  the  world,  it  is  not  surprising  that  his  peculiar  doctrines  and  ceremonies 
should  most  prevail  in  the  new  religion. 

We  have  seen  that  Mr.  Bryant,  Dupuis,  and  others,  have  shewn  that  the  worship  of  the 
constellation  of  Aries  was  the  worship  of  the  Sun  in  his  passage  through  that  sign,  and  this 
connects  with  the  worship  of  the  Lamb  the  different  rites  which  were  used  by  different  nations  in 
the  worship  of  the  God  Sol — the  Dominus  Sol — under  the  different  names  of  Hercules,  Bacchus, 
Mithra,  Adonis,  &c.,  &c.,  their  baptisms,  oblations  of  bread  and  water,  their  births,  deaths,  resur- 
rections after  three  days,  and  triumphs  over  the  poweis  of  hell  and  of  darkness.  In  all  this  can  a 
person  be  so  blind  as  not  to  see  the  history  of  the  God  Ia«>,  IHS,  X?j<n*£5  the  a  and  a>— the 
incarnate  God — the  Lamb  of  God  sacrificed  to  take  away  the  sins  of  the  world  ?  As  might  be 
expected,  we  find  this  Saviour  originally  described  and  adored  under  the  form  of  a  Lamb.  In 
many  places  of  Italy,  particularly  at  Florence,  he  is  described  as  a  Lamb,  with  the  cross  held  by 
his  fore- leg.  But,  in  most  places,  these  representations  have  been  destroyed  in  compliance  with 
the  bulls  or  decrees  above-named,  which  unwittingly  let  us  into  the  secret,  which,  without  them, 
we  might  have  guessed  at,  but  could  not  have  certainly  known. 

Over  the  high  altar  of  the  cathedral  at  Mayence,  on  the  Rhine,  is  a  golden  lamb,  as  large  a& 
life,  couchant,  upon  a  book  sealed  with  seven  seals,  and  surrounded  with  a  glory.  Over  the  high 
altar  of  the  cathedral  of  Bon,  also,  there  is  a  Lamb  in  silver,  as  large  as  life,,  couchant  on  a  book, 
sealed  with  seven  seals,  and  surrounded  with  a  golden  .glory.  In  the  gateway  of  the  Middle 
Temple  in  London  may  be  seen  one  of  these  Lambs  ;  he  holds  a  cross  with  his  fore-leg,  and  has 
the  sun  for  his  head,  with  a  lamb's  face.  This  is  a  relic  of  the  ancient  Knights  Templars*  In 
the  late  repairs  of  their  building  the  lawyers  have  shewn  much  good  taste  in  not  destroying  it. 
I  rejoice  that  such  of  my  countrymen  as  cannot  go  abroad,  may  sec  this  remnant  of  the  ancient 
superstition  at  home.  I  advise  the  Masonic  Templars  to  add  this  to  their  eight-point  red  cross. 

5.  I  will  now  shew  my  reader  that  the  crucifixion  of  Christ  is,  like  all  the  remainder  of  the 
Romish  mythos,  a  close  copy  from  Paganism. 


S,  lo  Damasc.  Orat  3,  de  Iriiag.  *  Baron,  Annal.  Tom,  VJIL  ann.  680,  692. 


BOOK    II.    CHAPTER   III.   SECTION   5.  JJ3 

ee  Plato  died  about  348  before  our  sera.  The  beginning  of  John's  Gospel  is  evidently  Platonic 
"  This  philosopher  was  himself  believed  to  have  been  born  of  a  pure  virgin  j  and  in  his  writings 
ee  had  drawn  up  the  imaginary  character  of  a  DIVINE  MAN,  whose  ideal  picture  he  completed  by 
"  the  supposition  that  such  a  man  would  be  crucified"  l  —  a  supposition  under  which  the  secret 
mythos  was  evidently  concealed,  but  which  would  be  clearly  understood  by  the  initiated.  Having 
penetrated  into  the  mysteries,  we  understand  it. 

Prometheus  is  said  to  have  been  nailed  up  with  arms  extended,  near  the  Caspian  Straits,  on 
Caucasus.  The  history  of  Prometheus  on  the  cathedral  of  Bourdeaux  here  receives  its  explanation. 
Here  the  history  of  the  Garuda,  of  the  crucified  Prometheus,  in  the  Christian  church,  is  accounted 
for  :  proved  by  the  name  of  the  river  Garumna,  in  the  department  of  the  same  ancient  name,  not 
to  have  been  so  called  from  any  superstition  of  the  middle  ages.  In  our  versions  of  the  tragedy 
of  ^Eschylus,  Prometheus  is  always  fraudulently  said  to  be  Bound.  It  is  called  Prometheus  vinctus, 
He  was  nailed  up  in  the  form  of  a  cross,  with  hammer  and  nails.  The  object  of  this  impudent  fraud 
need  not  be  pointed  out.  In  this  case  Protestants  and  Papists  are  all  alike. 

"  The  Prometheus  Bound  of  JEschylus  was  acted  as  a  tragedy  in  Athens,  500  years  before  the 
"  Christian  aera.  The  plot  or  fable  of  the  drama,  being  then  confessedly  derived  from  the  univer- 
"  sally  recognized  type  of  an  infinitely  remote  antiquity;  yet  presenting  not  one  or  two,  but 
"  innumerable  coincidences  with  the  Christian  tragedy  5  not  only  the  more  prominent  situations, 
"  but  the  very  sentiments,  and  often  the  words  of  the  two  heroes  are  precisely  the  same/'  "  Pro- 
"  metheus  made  the  first  man  and  woman  out  of  clay"  —  "  was  a  God."  He  "  exposed  himself 
"  to  the  wrath  of  God,  incurred  by  him  in  his  zeal  to  save  mankind/'2  He  was  crucified  on  a 
rock,  instead  of  a  beam  of  timber, 

JSsculapius  was  the  sou  of  Coronis.  This  Coronis  was  the  first  of  the  Jewish  Sephiroth, 
Corona,  and  answered  to  the  Brahm-Maia  of  the  Brahmins.  jEsculapius  was  Asclo-ops,  <n|/,  OTTOS, 
Logos,  voice  —  as  fire  and  solar  emanation,  described  by  the  numeral  letters,  &/or:600.  Thus  j 
"j—  500,  ^=30,  y^i/O—  600.  He  was  the  voice  of  the  solar  cycle,  or  the  voice  of  the  mundane 
fire  ;  for  cycle  and  mundane,  I  think,  are  convertible  terms.  Or,  judging  from  the  serpent  with 
which  this  Saviour  God  is  always  accompanied,  I  should  say,  the  serpent  of  the  solar  cycfe—  As-clo- 


j-Esculapius  is  always  conjoined  with  the  serpent  \  and  generally  with  a  serpent  coiling  round 
something  —  en~cir  or  en-cycling,  something. 

The  serpent  not  only  tempted  Eve,  but  the  name  Heva  meant  serpent.  Apyotg  means  serpent  ; 
Argha,  the  emblem  of  the  female  generative  power,  and  Ag^a,  the  ship  in  which  the  germ  of 
animated  nature  was  saved. 

The  Serpent,  the  Eva,  the  Argha,  the  Ship  or  Nau,  the  Cycle,  the  X=600,  and  the  God,  are  all 
brought  very  near  together  if  they  be  not  identified* 

Once,  as  the  sacred  infant  she  surveyed, 
The  God  was  kindled  in  the  raving  maid  5 
And  thus  she  utter'd  her  prophetic  tale, 
Hail,  great  physician  of  the  world  I  all  hail. 
Hail,  mighty  infant,  who,  in  years  to  come, 
Shalt  heal  the  nations,  and  defraud  the  tomb  ! 
Swift  be  thy  growth,  thy  triumphs  unconfined, 
Make  kingdoms  thicker,  and  increase  mankind. 


*  Taylor's  Syntagma,  in  answer  to  J.  P.  S.  [Dr.  John  Pye  Smith?]  p.  95,  note.  *  Ibid.  pp.  97,  98,  and  note. 

VOL,   II. 


114  GENTILE    CRUCIFIXION. 

Thy  daring  art  shall  animate  the  dead, 
And  draw  the  thunder  on  thy  guilty  head  ; 
Then  shalt  thou  die,  but  from  the  dark  abode 
Shalt  lise  victorious,  and  be  twice  a  God.  l 

Mr.  R.  Taylor  has  stated,  that  he  thinks  the  healing  God2  was  related  to  the  Therapeute,  or 
Physicians  of  the  Soul,  as  they  have  been  called  —  as  the  name  meant.  And  most  certainly  there 
are  expressions  in  the  verses  of  Ovid  which  shew  a  reference  to  the  superstition  of  Virgil,  and  to 
the  Christian,  Promethean,  and  Hindoo  incarnations  and  regenerations. 

The  following  is  an  account  given  of  the  rites  of  Tammuz  or  of  Adonis,  or  of  the  Syrian  or 
Jewi&h  pK  adn  or  pin  aditn^  by  Julius  Firmicius  :  "  On  a  certain  night  (while  the  ceremony  of 
**  the  Adonia,  or  religious  rites  in  honour  of  Adonis  lasted)  an  image  was  laid  upon  a  bed,  and  be- 
"  wailed  in  doleful  ditties.  After  they  had  satiated  themselves  with  fictitious  lamentations,  light 
**  was  brought  in  :  then  the  mouths  of  all  the  mourners  were  anointed  by  the  priest,  upon  which 
"  he,  with  a  gentle  murmur,  whispered, 

"  Trust,  ye  saints,  youi  God  restored, 
**  Trust  ye,  in  your  risen  Loid  ; 
"  For  the  pains  \vliich  he  endured 
*  '  Our  salvation  have  proem  ed. 


(<  BOTCH  <yap  yptv  sit  woj/wy  ffwrypux* 

"  Literally,  *  Trust,  ye  communicants;  the  God  having  been  saved,  there  shall  be  to  us  out  of 
"  pains,  salvation/  "  Godwyn  renders  it,  "  Trust  ye  in  God,  for  out  of  pains,  salvation  is  come 
"  unto  us*"  4  Parkhurst5  gives  the  translation  from  Godwyn,  and  says,  "  I  find  myself  obliged  to 
"  refer  Tarnomz,  as  well  as  the  Greek  and  Roman  Hercules,  to  that  class  of  idols  which  were 
"  originally  designed  to  represent  the  promised  Saviour,  the  Desire  of  all  nations.  His  other  name 
"  Adonis,  is  almost  the  very  Hebrew  WTK  Aduni  or  Lord,  a  well-known  title  of  Christ." 

On  these  rites  of  Adonis  the  Editor  of  Calmet  says,6  "Now  these  rites  seem  to  be  precisely 
"  the  same  with  those  described  in  the  Orphic  Argonautica,  where  we  learn  that  these  awful 
w  meetings  began,  first  of  all,  by  an  oath  of  secrecy,  administered  to  all  who  were  to  be  initiated. 
u  Then  the  ceremonies  commenced  by  a  description  of  the  chaos  or  abyss,  and  the  confusion  atten- 
"  dant  upon  it  :  then  the  poet  describes  a  person,  as  a  man  of  justice,  and  mentions  the  orgies,  or 
"  funeral  lamentations,  on  account  of  this  just  person  ;  and  those  of  Arkite  Athene  (i.  e.  Divine 
"  Providence)  ;  these  were  celebrated  by  night.  In  these  mysteries,  after  the  attendants  had  for  a 
"  long  time  bewailed  the  death  of  this  just  person,  he  was  at  length  understood  to  be  restored  lo 
"  life,  to  have  experienced  a  resurrection  5  signified  by  the  readmission  of  light*  On  this  the 
"  priest  addressed  the  company,  saying,  *  Comfort  yourselves,  all  ye  who  have  been  partakers  of 
"  e  the  mysteries  of  the  Deity,  thus  preserved  :  for  we  shall  now  enjoy  some  respite  from  our 
"  c  labours  :*  to  which  were  added  these  words,  tf  I  have  escaped  a  sad  calamity,  and  my  lot  is 
"  6  greatly  mended/  The  people  answered  by  the  invocation  Io>  Manaipa  ! 
"  <  Hail  to  the  Dove  !  the  Restorer  of  Light  !'  " 


1  OVJD  by  Addison,  ap»  R.  Taylor's  Diegesis,  p.  148,  9  That  is,  the  Suli  Minerva  of  Bath. 

3  "  Hence  the  idol  Adorns  had  Ms  name"— Parkhurst,  in  voce  p  dn,  p.  141.  4  R.  Taylor's  Diegesis,  p.  163, 

*  In  voce  ton  tm*t  p.  789.  6  Fragment,  CCCXVIL  pp.  21,  22. 


BOOK  II.    CHAPTER  HI.     SECTION  5.  115 

Here,  I  think,  from  this  little  scrap,  which  has  escaped  from  the  Argonautic  mysteries,  we  see 
enough  to  raise  a  probability  that  in  them  were  acted  over,  or  celebrated,  the  whole  of  the  Mosaic 
and  Christian  mythoses — the  whole  of  what  we  have  found  mixed  together  in  the  rites  of  the 
Brahmins  of  South  India,  as  given  by  the  Jesuits,  the  mythos  of  Moses,  and  of  the  person  treated 
on  by  the  Erythraean  Sibyl.  It  appears  that  these  rites  were  celebrated  in  the  autumn,  to  which 
they  must,  of  course,  have  been  removed  by  the  precession  of  the  equinoxes.  We  have  seen  be- 
fore, Vol.  I.  pp.  822 — 824,  that  it  was  admitted  by  Clemens  Alexandrinus,  who  had  been  himself 
initiated,  that  the  mysteries  of  Eleusis  were  taken  from  the  books  of  Moses.  An  interesting  ac- 
count of  the  tomb  of  Jesus,  as  it  now  is  at  Jerusalem,  may  be  seen  in  the  travels  of  Dr.  Clarke. 
But  in  the  writings  of  some  traveller,  but  by  whom  I  have  now  forgotten,  an  account  is  given  that 
a  miraculous  fire  descends  from  heaven  at  the  festival  of  the  resurrection,  and  nearly  all  the  same 
ceremonies  are  gone  through  by  the  Christians  at  this  day,  as  I  have  just  now  shewn'were  practised 
in  honour  of  Adonis  5  which  word  Adonis,  it  may  be  observed,  is  nothing  but  the  Jewish  Adonai, 
which  is  always  translated  Lord  in  our  Bible,  in  order  to  disguise  the  truth  from  its  readers.  This 
Adonis  or  Tamas  was  the  same  which  we  found  at  the  tomb  of  St.  Thomas,  and  the  town  of 
Adoni,  in  South  India. 

Adonis  was  the  son  of  Myrra,  which  word,  in  the  old  language  without  points,  would  be  nearly 
the  same  as  Maria.  He  was  said  to  have  been  killed  by  a  boar  in  hunting.  This  will  not,  on  any 
account,  agree  with  the  verses  of  Julius  Firmicius ;  therefore  there  must  have  been  some  other 
history  to  which  he  alludes.  We  know  that  there  were  very  few  of  the  heathen  gods  which  had 
not  several  different  histories  of  their  births,  deaths,  &c,,  and  there  must  have  been  another  of 
Adonis  which  has  not  come  down  to  us. 

It  is  said,  that  the  Christians  of  Malabar  are  called  Christians  of  Nazaranee  Mapila,  or  Surians  of 
Surianee  Mapila.  From  this,  when  I  consider  that  almost  every  other  town  named  in  the  Christian 
mythos  has  been  found,  both  in  India  and  the  West  of  Asia,  I  cannot  help  thinking  it  probable  that 
a  town  called  Nazareth  will  be  found ;  as  it  is  evident  from  the  above,  that  there  is  or  was  a  country 
called  Nazarenee,  As  I  have  formerly  observed,  in  the  mountains  at  the  back  of  the  country 
where  these  Christians  are  found,  upon  the  river  Kistnah,  is  a  town  called  ADONI,  and  another 
called  Salem. l  Let  it  not  be  forgotten  that  Adonis  was  Tammuz,  and  that  Kistnah  is  Cristna. 

The  Christians  of  St.  Thomas,  as  they  are  called,  yet  retain  many  of  the  old  Brahmin  customs, 
and  are  very  different  and  quite  distinct  from  the  modern  converts. 2  Part  of  them  are  said  also 
to  be  rather  lighter- coloured :  this  bespeaks  them  a  tribe  from  the  colder  country  of  Cashmere  or 
Afghanistan. 

When  I  reflect  upon  what  I  have  written  respecting  the  Erythrsean  Sibyl,  and  that  Justin 
Martyr  says  she  told  all  the  history  of  Christ,  almost  every  thing  which  had  happened  to  him, 
and  that  I  have  found  the  Tammuz  or  Adonis  in  the  part  of  India  where  the  Christians  of  St. 
Thomas  were  found,  and  compare  it  with  what  Parkhurst  has  said  above  respecting  Tammuz, 
Adonis,  &c.,  I  can  come  to  but  one  conclusion. 

I  must  request  my  reader  to  look  back  to  the  description  of  divine  love  crucified,  (Vol.  I.  p.  497,) 
and  reconsider  what  has  been  said  respecting  Baliji,  Wittoba,  or  Salivahana,  the  cross-borne, 
(ib.  667, 750,  7643)  respecting  the  deaths  and  resurrections  of  Adorns,  JSsculapiue,  &c,,  &c,,  &c,  $ 
and  I  think  he  will  not  be  surprised  to  find  a  crucified  Saviour  among  the  Romans.  This  he  will 
now  see  has  been  handed  down  to  us  on  evidence  in  its  nature  absolutely  unimpeachable.  Minu- 


Vol.  L  p.  666.  *  Ibid.  pp.  665,  666 ;  and  Asiat.  Res.  Vol.  VJI.  p,  36?. 

a  2 


116  GENTILE   CRUCIFIXION. 

tius  Felix,  a  very  celebrated  Christian  father,  who  lived  about  the  end  of  the  second  century,  in  a 
defence  of  the  Christian  religion,  called  Octavius,  has  the  following  passage : 

"  You  certainly  who  worship  wooden  Gods,  are  the  most  likely  people  to  adore  wooden  crosses, 
"  as  being  parts  of  the  same  substance  with  your  Deities.  For  what  else  are  your  ensigns, 
"  flags,  and  standards,  but  crosses  gilt  and  purified  ?  Your  victorious  trophies,  not  only  represent 
"  a  simple  cross,  BUT  A  CROSS  WITH  A  MAN  ON  ir.  The  sign  of  a  cross  naturally  appears  in  a 
«  ship,  either  when  she  is  under  sail  or  rowed  with  expanded  oars,  like  the  palm  of  our  hands  : 
"  not  a  juguin  erected  but  exhibits  the  sign  of  a  cross :  and  when  a  pure  worshiper  adores  the 
"  true  God  with  hands  extended,  he  makes  the  same  figure.  Thus  you  see  that  the  sign  of  the 
"  cross  has  either  some  foundation  in  nature,  or  IN  YOUR  OWN  RELIGION  :  and  therefore  not  to  be 
"  objected  against  Christians."1 

To  whom  could  Cicero  believe  the  acrostic  of  the  Sibyl,  mentioned  in  Volume  I.  pp,  5/4—576, 
applied  ?  I  now  answer,  to  the  crucified  person  commemorated  on  the  standard,  and  who  that 
might  be,  I  ask  the  priests — for  it  is  their  order  which  has  destroyed  all  the  evidence  respecting 
him.  But  I  think  few  persons  will  now  doubt  that  it  was  the  BLACK  crucified  person  whose  effigy 
we  see  in  thousands  of  places  all  over  Italy — the  Saviour  crucified  for  the  salvation  of  mankind, 
long  before  the  Christian  eera. 

I  think  no  unprejudiced  person  will  doubt  that  the  practice  of  the  Romans,  here  alluded  to  by 
Minutins,  of  carrying  a  crucified  man  on  their  standard,  has  been  concealed  from  us  by  the  careful 
destruction  of  such  of  their  works  as  alluded  to  it  5  and  that  its  existence  in  the  writing  of  Minu- 
tius  is  a  mere  oversight  of  the  destroyers* 

I  cannot  entertain  any  doubt  that  this  celebrated  Christian  father  alludes  to  some  Gentile 
mystery,  of  which  the  prudence  of  his  successors  has  deprived  us.  Perhaps  the  crucifixion  of 
divine  love  in  the  person  of  Ixion,  or  Prometheus,  or  Semiramis.  As  I  have  shewn  above,  in  the 
beginning  of  Christianity,  Christ  was  not  represented  on  a  cross,  but  in  the  figure  of  a  Lamb. 
This  is  proved  by  the  decree  of  the  Pope,  which  we  have  just  seen,  that  he  should  no  longer  be 
represented  as  a  Lamb,  but  as  a  Man  on  a  Cross. 

How  great  must  have  been  the  caution  of  the  priests  in  leaving  not  a  single  Gentile,  or,  at 
least,  Roman  remnant  of  this  crucified  person,  or  any  thing  which  could  lead  us  to  him,  so  that 
to  this  solitary,  though  very  complete,  Christian  evidence,  we  are  obliged  for  our  knowledge  of 
him  !  This  consideration  is  quite  enough  to  account  for  lacuna  in  our  copies  of  Tacitus,  of  Livy, 
of  the  Greek  plays  of  JEschylus,  Euripides,  &c.,  &c. :  for,  to  copies  made  by  the  hands  of  priests, 
we  are  indebted  for  every  work  of  these  authors  which  we  possess. 

How  very  extraordinary  that  not  a  single  icon  should  be  left  1  For  their  deficiency,  there  must 
be  some  other  cause  besides  the  astute  care  of  the  priests  $  and  that  cause  is  readily  explained — 
the  icons  have  become  Christian  crucifixes*  Of  these  great  numbers  are  to  be  seen  in  all  Romish 
countries,  which  have  every  mark  of  extreme  antiquity.  It  is  the  same  with  the  very  old  pictures 
carrying  the  inscription,  Deo  Soli,  and  Soli  Deo  Mitrae,  and  Narna  Sebadiah,  which  we  have  found 
in  Kalivvakam,  in  the  Tamul  language  in  India,  noticed  in  Volume  L  p.  776,  note,  p,  779*  and  in 
the  Appendix,  p,  835.  However,  it  is  certainly  proved  as  completely  as  it  is  possible  in  the 
nature  of  things  for  a  fact  of  this  nature  to  be  proved,  that  the  Romans  had  a  crucified  object  of 
adoration,  and  this  could  be  no  other  than  an  incarnation  of  the  God  Sol,  represented  in  some  way 
to  have  been  crucified.  It  cannot  be  doubted  that  to  mere  accident  we  aie  indebted  for  the  passage 
of  Minutius  Felix. 

1  Min,  Pel.  Sect,  xxix. 


BOOK  II,    CHAPTER   III.   SECTION   5.  ]J7 

How  can  any  one  doubt  that  this  was  the  Lamb  slain  from  the  beginning  of  the  world the 

Solar  Lamb  incarnate  ?  The  Lamb  of  God  slain  as  an  atonement  for  the  sins  of  the  world  mav 
be  Romish  Christianity,  and  it  may  be  true,  but  it  is  not  the  Gospel  of  "Jesus,  the  Nazarite  of 
Samaria. 

I  have  no  doubt  whatever  that  there  has  been  some  mythos  of  the  Xp]fo$  in  the  Greek  and 
Woman  Pantheons,  which  has  been  destroyed  \  and  that,  in  innumerable  places,  the  X^jg-o^,  in 
being  copied  by  the  priests,  has  been  converted  into  Christos ;  and  very  greatly  indeed  are  we 
indebted  to  Dr.  Clarke  for  having  honestly  given  us  the  inscription  at  or  near  Delphi. 

I  now  beg  my  reader  to  look  back  to  Vol.  I.  pp.  549—553,  and  there  he  will  see  the  account  of 
the  prophecy  of  Apollo  of  Miletus.  This  Apollo  was  called  Didymaeus  \  Didymus  means  Twins. 
In  this  country  there  was  a  place  called  Thamas.  There  was  also  a  town  called  Cresto-polis. 
Theic  was  a  river  Indus,  a  place  called  Sinda,  a  town  called  Calinda,  also  the  city  of  Erythraea, 
an  island  of  Calymna  or  Calainina,1  Mount  Chalcis,  Larissa,  and  the  island  of  Crete,2  called 
Candia3  and  lentil  I  think  in  the  Apollo  Didymseus  and  the  oracle  of  the  incarnate  person 
crucified  by  the  Chaldaeans,  we  cannot  be  blind  to  the  mythos  of  Cristna  and  Salivahana,  and  the 
Calli-dei  of  South  India  at  Calamina,  or  St.  Thomas,  or  the  twins.  Close  to  Rhodes  is  Portus 
Cresso,  the  Crestian  Port. 

In  this  country  also  is  a  Patara.  Wherever  we  have  an  Apollo  we  have  a  mythos  of  Patarse, 
or  Patiicius,  or  Patrick.  Gen.  Vallancey  has  traced  the  Miletii  from  Spain  to  Ireland.  The  people 
of  Miletus  are  called  Miletii*  On  this  coast  is  an  island  of  Calydonia,  and  a  cape  Kelidoni.  I 
cannot  doubt,  though  the  colony  might  stop  at  some  place  in  Spain,  that  it  first  came  from  this 
country,  at  which  time  came  Calydonia  to  Scotland,  and  Patrick  to  Ireland,  who  brought  the 
mythos  of  the  God  incarnate  crucified  by  the  Chaldaeans — the  God  Icriti  or  Critika,  which  was 
both  bull  and  ram — the  God  alluded  to  by  Apollo  of  Miletus. 

Col.  Tod  says,  "When  Alexander  attacked  the  'free  cities'  of  Panchalica,  the  Poorus  and 
"  Herictilas,  who  opposed  him,  evinced  the  recollections  of  their  ancestor,  in  carrying  the  figure 
"  of  Hercules  as  their  standard/' 5  Here,  I  have  no  doubt  whatever,  was  the  crucifix  of  Prome- 
theus, of  Ixion,  of  Cristna— the  crucifix  of  Balii  or  the  Lord  (if  Bai  meant  Lord)  M— the  crucifix 
which  Father  Georgius  found  set  up  at  every  cross  road  in  Tibet— (not  observed  by  our  English 
travellers,  though  the  Jesuit  could  see  it) — the  crucifix  of  Minutius  Felix,  and  the  crucifix  black  or 
copper  colour  at  every  point  WHERE  ROADS  CROSS  IN  ITALY,  (which  will  be  accounted  for  by  and 
by,  when  I  "treat  of  the  Etruscan  Agrimensores,)  and  in  hundreds  of  the  churches.  In  short,  it 
was  the  peculiar  emblem  of  the  Pandean  or  Catholic  religion  ;  for  I  have  no  doubt  whatever,  that 
both  these  words  have  the  meaning  of  universal;  and  /  suspect  that  the  perfect  mythic  history 
is  yet  secreted  in  the  recesses  of  the  conclaves  of  Tibet  and  Rome  :  and  that,  in  ancient  time,  it 
was  the  doctrine  of  the  Panionian  temple  at  Ephesus,  in  Asia  Minor,  of  the  Pandion  of  Athens, 
and  of  the  Ceres  or  Xg7]£  of  Eleusis  and  Delphi.  In  short,  it  was  the  universal  esoteric  religion 
of  the  world.  Every  common  Catholic  priest  will  swear  to-day  that  he  knows  this  to  be  false, 
and  to-  morrow  he  will  get  absolution  for  his  oath,  for  he  knows  nothing  about  it.  It  is  confided 
to  very  few  persons — whether  to  TWELVE  of  the  Cardinals  may  be  matter  of  doubt,  Here 
we  see  the  reason  why  the  Catholic  Popes  have  every  rite  and  ceremony  of  the  ancient  Hea- 
thens, as  they  are  called,  in  their  religion— the  CATHOLIC  religion.  If  I  am  mistaken,  then  the 


See  Vol  I.  p.  810.  a  The  French  Chi&icn.  3  Candy  or  Ceylon, 

Evidently  the  Indian  Kritika.  5  Hist,  Raj.  Vol.  I.  p.  51,  note. 


118  GENTILE  CRUCIFIXION. 

Brahmins  of  Italy  are  precisely  in  the  situation  of  the  Brahmins  of  India,  and  have  lost  their 
secret  system. 

Where  my  friend  Col.  Tod  learned  the  fact  he  has  stated,  respecting  the  standard,  I  do  not 
know ;  but  I  suppose  he  borrowed  it  from  Arrian,  who  says,  that  the  troops  of  Porus,  in  their  war 
with  Ale^ancsr,  carried  on  their  standards  the  figure  of  a  man.  This  must  have  been  a  Stauro- 
bates  or  Salivahana,  and  looks  very  like  the  figure  of  a  man  carried  on  their  standard  by  the 
Romans,  This  was  similar  to  the  Dove  carried  on  the  standards  of  the  Assyrians.  This  must 
hare  been  the  crucifix  of  Nepaul. 

GeorgiuB  says,  *  "  Ad  hoc  plane  tarn  inipias  ac  foedas  superstitionis  caput  referri  debent,  quae 
-*  de  seeunda  Trinitatis  Tibetanse  Persona  narrat  ex  P.  Andrada  La  Crozius  in  H.  Chr.  Ind.  p. 
"  5H  s  «  Us  conviemient  qu'il  a  r^pandu  [Cho  Conjoc]  son  sang  pour  le  salut  du  genre  humain, 
"ff«iyanl  ete  perc&  de  clous  par  tout  son  corps.  Quoiqu'ils  ne  disent  pas  qu'il  a  souffert  le 
"  €  supplice  de  la  croix,  on  en  trouve  pourtant  la  figure  dans  leurs  livres  :  Leur  grand  Lama 
"  c  cel£bre  une  espece  de  sacrifice  avec  du  pain  et  du  vin  dont  il  prend  une  petite  quantite,  et 
"  6  distribue  le  reste  aux  Lamas  presens  £  cette  c£remonie/  " 

The  Cambridge  Key  says,  te  Buddha,  the  author  of  happiness  and  a  portion  of  Narayen,  the 
4  Lord  Haree-sa,  the  preserver  of  all,  appeared  in  this  ocean  of  natural  beings  at  the  close  of  the 
"  Dwapar,  and  beginning  of  the  Calijug :  He  who  is  omnipotent,  and  everlastingly  to  be  contem- 
"  plated  5  the  Supieme  God5  the  eternal  ONE,  the  divinity  worthy  to  be  adored  by  the  most  pious 
"  of  mankind,  appeared  with  a  portion  of  his  divine  nature." 2  Jayadeva  describes  him  as 
"  bathing  in  blood,  or  sacrificing  his  life  to  wash  away  the  offences  of  mankind,  and  thereby  to 
"  make  them  partakers  of  the  kingdom  of  heaven.  Can  a  Christian  doubt  that  this  Buddha  was 
"  the  type  of  the  Saviour  of  the  world  ?" 3  Very  well,  I  say  to  this  learned  Cantab,  I  will  not 
dispute  that  the  Cristna  crucified,  Baliji  crucified,  Semiramis  crucified,  Prometheus  crucified, 
Ixion  crucified,  were  all  types  of  the  Saviour,  if  it  so  please  him;  but  let  me  not  be  abused  for 
pointing  out  the  facts.  Type  or  not  type  must  be  left  to  every  person's  own  judgment.  Oa 
this  subject  I  shall  quarrel  with  no  one.  But  then  the  Gentile  religion  must  have  been  a  whole 
immense  type.  This  will  prove  Ammonius  right  that  there  was  only  one  religion. 

In  the  Apocalypse  or  Revelation,  ch.  xi.  ver.  8,  is  a  very  extraordinary  passage.  It  has  two 
readings.  In  one  it  says  ih&t  your  Lord  was  crucified  in  Egypt,  in  the  other,  the  received  text, 
it  sa}  s  our  Lord  was  crucified,  &c.  Griesbach  says  of  the  former  indulfe  genuina.  This  evidently 
alludes  to  the  man  crucified  of  Minutiae  Felix,  who  was  thus  crucified  at  Rome,  in  Egypt,  Greece, 
India,  at  Miletus,  &c*  This  is  obviously  a  piece  of  Heathen  mythology,  of  which,  in  the  West, 
the  priests  have  nearly  deprived  us ;  but  there  is  no  room  to  doubt  that  it  is  one  of  the  Saliva- 
lianas,  Staurobateses,  Baliis,  Wittobas,  Prometheuses,  Semiramises,  and  Ixions,  of  the  East. 
If  we  take  the  passage  to  mean  our  Lord,  we  have  the  Heathen  or  Gnostic  cross-borne  of  Egypt, 
(for  Christians  do  not  pretend  that  Jesus  was  crucified  in  Egypt,)  grafted  on  the  Romish 
Christianity,  like  all  their  other  rites  and  ceremonies.  I  have  little  doubt  that  the  crucifixion  of 
every  Avatar,  as  it  passed,  was  simultaneously  celebrated  at  each  of  the  five  temples  of  Solomon 
in  Egypt,  wherein  the  Jewish  prophet  declares  that  the  name  of  the  true  God  shall  be  praised, 

I  have  some  suspicion  also  that  the  cross  of  Constantine  was  a  crucifix.    When  he  and  Eusebius 


|  Alph  Tib.p  211 

4  In  the  Haree-sa,  the  preserver  of  all,  we  have  the  Hebrew  mrr  ere  geneatrut,  and  w  iw  the  Saviour;  and  in  the 
Haree  or  Heri  we  have  also  the  Gieek  Ep«$,  Divine  Love,  the  Sauour  of  all. 

»  Camb  Key,  Vol  I.  p.  118. 


BOOK  II.   CHAPTER  III.   SECTION  6.  119 

were  lying,  (as  Lardner  has  proved  they  were,)  it  was  only  taking  the  matter  by  halves  not  to 
take  the  body  with  the  cross.  However,  this  suspicion  imports  but  little,  as  it  is  very  clear  that  a 
crudfx  was  the  object  of  adoration  from  the  Indus  to  the  Tibur  j  and  I  suspect  even  to  thejfzre 
tower  at  Brechin,  in  Scotland. l  Col.  Tod  says,2  "  The  Heraclidas  claimed  from  Atreus  :  the 
"  Hericulas  claim  from  AtrL  Euristhenes  was  the  first  king  of  the  Heraclidse :  Yoodishtra  has 
"  sufficient  affinity  in  name  to  the  first  Spartan  king,  not  to  startle  the  etymologist,,  the  d  and  ^ 
"  being  always  permutable  in  Sanscrit."  Surely  the  identity  of  the  Greek  and  Indian  Hercules 
cannot  be  doubted,  nor  the  identity  of  their  ancestor  Atreus  ? 

It  seems  to  me  qxnte  impossible  for  any  person  to  have  read  the  preceding  part  of  this  work 
with  attention,  and  not  to  have  felt  convinced  that  there  has  originally  been  one  universal  mythos, 
repeated  in  a  vast  number  of  different  aud  very  distant  places.  It  cannot  be  expected  that  the 
whole  original  mythos  should  be  found  anywhere;  the  eternal  law  of  change  forbids  this :  nor 
can  it  be  expected  that  it  should  be  found  in  every  respect  the  same  in  any  two  places.  This  again 
the  law  of  change  forbids.  For  the  mythos  must  change  in  all  the  places,  and  it  is  a  million  to 
one  that  in  any  two  it  should  be  found  after  several  thousand  years  to  have  made  in  each  the  same 
change,  so  that  at  this  time  they  should  be  exactly  similar.  But  a  sufficient  degree  of  similarity 
is  found  to  mark  the  fact,  in  great  numbers  of  them,  and  in  some  really  much  greater  than  could 
have  been  expected*  What  can  be  more  striking  than  that  which  we  have  found  in  Rome  and 
Tibet  > 

In  almost  every  mythos  we  see  the  same  immaculate  conception,  the  same  ten  months*  preg- 
nancy, the  same  attempts  of  an  enemy  to  destroy  the  infant,  the  same  triumph  of  the  infant,  his 
glorious  and  benevolent  character  and  life,  his  final  violent  death,  and  his  resurrection  to  life  and 
immortality  \  and  all  this  constantly  connected  with  a  town  on  seven  hills,  &c.,  &c.,  &c. 

When  1  reflect  deeply  upon  certain  facts  which  cannot  be  disputed,  and  upon  the  identity  of 
the  worship  of  Tammuz,  in  Western  Syria,  of  Tammuz  in  Egypt,  and  Tamus  both  in  Northern 
and  Southern  India,  that  is,  the  two  Eastern  Syrias  $  upon  the  high  probability,  (shall  I  not  say 
certainty?)  that  the  Esseneans  of  Egypt  and  Western  Syria  were  Pythagoreans  and  followers  of 
the  Xpj£,  that  is,  Christians,  before  the  time  of  Jesus  of  Nazareth  ;  upon  the  account  of  Christian 
doctrines  in  Southern  India,  given  by  the  Jesuits — and  upon  the  extraordinary  fact  that,  when 
the  work  of  Eusebius  is  properly  translated,  as  given  by  the  Rev.  R.  Taylor,  the  whole  doctrine 
and  church  establishment  of  the  Christians  is  found  among  the  Esseneans  in  Egypt ;  I  cannot  help 
suspecting  that  the  church  of  the  Pagan  Christian  Constantine  was  nothing  but  the  transplantation 
of  the  Esaenes  to  the  West,  and  that  the  secret,  allegorical  doctrines  of  these  monks  were  those 
of  the  God  Adonis,  or  Thamas,  the  Saviour  re-incarnated  or  renewed  every  new  cycle. 

6.  I  presume  it  is  well  known  to  my  reader,  that  in  the  first  two  centuries  the  professors  of 
Christianity  were  divided  into  many  sects;  but  these  might  be  all  resolved  into  two  divisions — 
one  consisting  of  Nazarencs,  Ebionites,  and  Orthodox  $  the  other  of  Gnostics,  under  which  all  the 
remaining  sects  arranged  themselves.  The  former  believed  in  Jesus  Christ  crucified,  in  the 
common,  literal  acceptation  of  the  term  5  the  latter,  though  they  admitted  the  crucifixion,  consi- 
dered it  to  have  been  in  some  mystic  way — perhaps  what  might  be  called  spiritualiter,  as  it  is 
called  in  the  Revelation :  but  notwithstanding  the  different  opinions  they  held,  they  all  denied 
that  Christ  did  really  die,  in  the  literal  acceptation  of  the  term,  on  the  cross.  These  Gnostic  or 
Oriental  Christians  took  their  doctrine  from  the  Indian  crucifixion  of  which  we  have  just  treated, 


See  Celtic  Druids,  Introd.  pp.  xlvi.  xlvii.  ft  Hist,  Raj.  Vol.  L  p.  51,  note. 


BOOK  II.   CHAPTER  HI.   SECTION  6.  1 19 

were  lying,  (as  Larclner  has  proved  they  were,)  it  was  only  taking  the  matter  by  halves  not  to 
take  the  body  with  the  cross.  However,  this  suspicion  imports  but  little,  as  it  is  very  clear  that  a 
cmcifix  was  the  object  of  adoration  from  the  Indus  to  the  Tibur;  and  I  buspect  even  to  thejm? 
tower  at  Brechin,  in  Scotland.1  Col.  Tod  says,2  "  The  Heraclidae  claimed  from  Atreus  :  the 
"  Hericulas  claim  from  Atri.  Euristhenes  was  the  first  king  of  the  Heraclidae :  Yoodishtra  has 
"  sufficient  affinity  in  name  to  the  first  Spartan  king,  not  to  startle  the  etymologist,,  the  d  and  rf 
"  being  always  permutable  in  Sanscrit/'  Surely  the  identity  of  the  Greek  and  Indian  Hercules 
cannot  be  doubted,  nor  the  identity  of  their  ancestor  Atreus  ? 

It  seems  to  me  quite  impossible  for  any  person  to  have  read  the  pieceding  part  of  this  work 
with  attention*  and  not  to  have  felt  convinced  that  there  has  originally  been  one  universal  mylhob, 
repeated  in  a  vast  number  of  different  and  very  distant  places.  It  cannot  be  expected  that  the 
whole  original  mythos  should  be  found  anywhere;  the  eternal  law  of  change  forbids  this :  nor 
can  it  be  expected  that  it  should  be  found  in  every  respect  the  same  in  any  two  places.  This  again 
the  law  of  change  forbids.  For  the  mythos  must  change  in  all  the  places,  and  it  is  a  million  to 
one  that  in  any  two  it  should  be  found  after  several  thousand  years  to  have  made  in  each  the  same 
change,  so  that  at  this  time  they  should  be  exactly  similar.  But  a  sufficient  degree  of  similarity 
is  found  to  mark  the  fact,  in  great  numbers  of  them,  and  in  some  really  much  greater  than  could 
have  been  expected.  What  can  be  more  striking  than  that  which  we  have  found  in  Rome  and 
Tibet  ? 

In  almost  every  mythos  we  see  the  same  immaculate  conception,  the  same  ten  months'  preg- 
nancy, the  same  attempts  of  an  enemy  to  destroy  the  infant,  the  same  triumph  of  the  infant,  his 
glorious  and  benevolent  character  and  life,  his  final  violent  death,  and  his  resurrection  to  life  and 
immortality ;  and  all  this  constantly  connected  with  a  town  on  seven  hills,  &c.,  &c,,  &c. 

When  I  reflect  deeply  upon  certain  facts  which  cannot  be  disputed,  and  upon  the  identity  of 
the  worship  of  Tammuz,  in  Western  Syria,  of  Taminuz  in  Egypt,  and  Tamus  both  in  Northern 
and  Southern  India,  that  is,  the  two  Eastern  Syrias ;  upon  the  high  probability,  (shall  I  not  say 
certainty?)  that  the  Esseneans  of  Egypt  and  Western  Syria  were  Pythagoreans  and  followers  of 
the  X^3£,  that  is,  Christians,  before  the  time  of  Jesus  of  Nazareth  ;  upon  the  account  of  Christian 
doctrines  in  Southern  India,  given  by  the  Jesuits — and  upon  the  extraordinary  fact  that,  when 
the  work  of  Eusebius  is  properly  translated,  as  given  by  the  Rev.  R.  Taylor,  the  whole  doctrine 
and  church  establishment  of  the  Christians  is  found  among  the  Esseneans  in  Egypt ;  I  cannot  help 
suspecting  that  the  church  of  the  Pagan  Christian  Constantine  was  nothing  but  the  transplantation 
of  the  Essenes  to  the  West,  and  that  the  secret,  allegorical  doctrines  of  these  monks  were  those 
of  the  God  Adonis,  or  T hamas,  the  Saviour  re-incarnated  or  renewed  every  new  cycle. 

6.  I  presume  it  is  well  known  to  my  reader,  that  in  the  first  two  centuries  the  professors  of 
Christianity  were  divided  into  many  sects ;  but  these  might  be  all  resolved  into  two  divisions-- 
one consisting  of  Nazarenes,  Ebionites,  and  Orthodox  ;  the  other  of  Gnostics,  under  which  all  the 
remaining  sects  arranged  themselves.  The  former  believed  in  Jesus  Christ  cruci&ed,  in  the 
common,  literal  acceptation  of  the  term ;  the  latter,  though  they  admitted  the  crucifixion,  consi- 
dered it  to  have  been  in  some  mystic  way — perhaps  what  might  be  called  spiritualiter,  as  it  is 
called  in  the  Revelation :  but  notwithstanding  the  different  opinions  they  held,  they  all  denied 
that  Christ  did  really  die,  in  the  literal  acceptation  of  the  term,  oil  the  cross.  These  Gnostic  or 
Oriental  Christians  took  their  doctrine  from  the  Indian  crucifixion  of  which  we  have  just  treated, 


See  Celtic  Druids,  lutrod.  pp.  xlvi.  xlvii,  a  Hist,  Raj.  Vol.  I  p.  51,  note. 


120  JESUS   CHRIST  WAS   NOT  CRUCIFIED* 

as  well  as  many  other  tenets  with  which  we  have  found  the  Romish  Church  deeply  tainted.    This 
my  reader  must  see  will  enable  him  to  account  for  many  extraordinary  things. 

I  have  already  remarked,  that  the  Pagan  Roman  crucifix  was  purposely  concealed  5  for  no  one 
can  doubt  that  there  must  have  been  some  history  connected  with  it.  And  persons  may  believe 
or  not  believe  as  the  impressions  on  their  minds  or  their  prejudices  may  dictate  $  yet  the  evidence 
of  the  fact—  the  authority  of  Minutius  —  is  complete  and  cannot  be  disputed9  on  any  principle  of 
sound  criticism.  And  the  fact  must  have  been  purposely  concealed,  or  we  should  have  had  notice 
of  it  ia  some  of  the  Roman  historians  or  writers.  I  know  that  for  honestly  bringing  forward  this 
and  many  other  facts,  it  will  be  said  that  I  am  not  a  Christian  ;  at  least  by  great  numbers  of  those 
who  will  not  allow  any  person  to  be  a  Christian  who  is  not  of  their  sect.  I  shall  be  accused  of 
not  believing  the  crucifixion,  except  as  an  allegory.  But  I  may  doubt  this  fact  (though  I  expressly 
say,  I  do  not  here  state  my  opinion  upon  it),  and  yet  be  a  Christian,  as  much,  at  least,  as  the 
celebrated  Christian  SAINT,  APOLOGIST,  and  MART  YE,  the  oithodox  writer  against  heresies,  the 
BISHOP  of  Lyons,  SAINT  IREN&US,  from  whose  works  I  have  extracted  the  following  passage.  I 
think  I  surely  have  a  right  to  call  myself  a  Christian,  if  I  am  of  the  religion  of  this  orthodox 
Saint  and  Martyr  :  but  I  repeat,  at  present  I  do  not  state  my  opinion. 

Lib.  ii.  Cap,  xxxix.  of  Dr.  Grabe's  Irenseus  has  the  following  title  :  fi  Ostensio  quod  uno  anno 
"mm  praeconiaverit  Dominua  post  baptisnmm;  scd  omnem  habuisse  aetatem."  And  it  contains 
the  following  passage:  "Domes  enim  venit  per  semetipsum  salvare  :  omnes  inquam,  qui  per 
"  emu  renascuntur  in  Deum,  infantes,  et  parvulos,  et  pueros,  et  juvenes,  et  seniores.  Ideo  per 
"  omnem  venit  eetatem,  et  infantibus  infans  factus,  sanctificans  infantes  :  in  parvulis  parvulus, 
cc  sanctificans  hanc  ipsam  habentes  setatem,  simul  et  exemplum  illis  pietdtis  effectusfl  et  justiciee, 
"  et  subjections  :  in  juvenibus  juvenis,  exemplum  juvenibus  fiens,  et  sanctificans  Domino.  Sic  et 
**  senior  in  senioribus,  ut  sit  perfectus  magister  in  omnibus,  non  solum  secundum  expositionem 
"  veritatis,  sed  et  secundum  atatem,  sanctificans  simul  et  seniores,  exemplum  ipsis  quoque  fiens  : 
"  delude  et  usque  ad  mortem  pervenit,  ut  sit1  primogenitus  ex  mortuis,  ipse  primatum  tenens  in 
"  omnibus  princeps  vitas,  prior  omnium,  et  prascedens  omnes.  Illi  autem,  ut  figmentum  sumn  de  eo 
"  quod  est  sciiptum,  vocare  annum  Domini  acceptum,  affirment,  dicunt  uno  anno  enm  pradicasse, 
"  et  duodecimo  meuse  passum,  contra  semetipsos  obliti  sunt,  solventes  ejus  omne  negocium,  et 
"  magis  necessarian!,  et  magis  honorabilem  aetatem  ejus  auferentes,  illam,  inquam,  provcctiorem, 
"  in  qua  edocens  praceiat  univerbis.  Quomodo  enim  habuit  discipulos,  si  uon  docebat  ?  Quo- 
"  modo  autem  docebat,  raagistri  aetatem  non  habens  ?  Ad  baptismum  enim  venit  nondum  qui 
"  triginta  annos  suppleverat,  sed  qui  inciperet  esse  tanquam  triginta  aimorutn  :  (ita  enim,  qui 
"ejus  annos  significavit  Lucas,  posuit:  JESUS  autem  erat  quasi  incipient  tngmta  owworwn/cum 
"  veniret  ad  baptismum):  et  ^  baptismate  uno  tantum  anno  prsedicavit;  complens  trigesimum 
"  annum,  passus  est,  adhuc  juvenis  existens,  et  qui  necdum  provectiorem  haberet  eetatem.  Quia 
"  autem  triginta  annorum  aetas  prima  indolis  est  juvenis,  et  extenditur  usque  ad  quadragesimum 
«  annum,  omnis  quilibet  confitebitur:  fc  quadragesimo  autem  et  quinquagesimo  anno  dedinat  jam 
"in  astern  seniorem:  quam  habens  Dominus  noster  docebat,  sicut  Evangelium  «  ct  omnes 
«  'seniores  testantur,  qui  in  Asi*  apud  Joannem  discipulum  Domini  convenerunt,  id  ipsum  tradi- 
"  <  disse  eis  Joannem.  Perrnansit  autem  cum  eis  usque  ad  Trajani  temporal  " 

futprupew,  oJ  xaranjy  Airw  Icoavv^  ry  rs  Ku^w 


Coloss.  i.  18, 


o 


BOOK  II.    CHAPTER  111.    SECTION  6.  121 


s,1  7rapa&!&asxsVQLi  raura  r^v  Icootwjjr  TroLpepsive  yap  OLVTUS  ^XP^  ra)V 
Quidam  autem  eorum  non  solum  Joannem,  sed  et  alios  Apostolos  viderunt,  et  haec 
eadem  ab  ipsis  audierunt,  et  testantur  de  hujusmodi  relatione." 

"  A  demonstration  that  the  Lord  preached  after  his  baptism  not  (merely)  for  one  year  ;  but 
"  that  he  employed  (in  preaching)  the  whole  term  of  his  life.  For  he  came  to  save  all  through 
"  himself:  all  I  say  who  through  him  are  born  again  to  God  —  infants,  little  children,  boys,  youths, 
"  and  old  people.  Therefore  he  came  (preached)  in  every  stage  of  life  :  and  made  an  infant  with 
"infants,  sanctifying  infants:  a  child  among  children,  sanctifying  those  of  the  same  age  as 
"  himself:  and  at  the  same  time  supplying  an  example  to  them  of  piety,  of  justice,  and  of  submis- 
"  hion  :  a  youth  among  youths,  becoming  an  example  to  youths,  and  sanctifying  them  to  the 
u  Lord.  So  also  an  elder  among  elders,  that  the  teacher  might  be  perfect  in  all  things,  not  only 
"  according  to  the  exposition  (law  or  rule)  of  truth,  but  also  according  to  the  period  of  life  —  and 
"  sanctifying  at  the  same  time  the  elders,  becoming  an  example  even  to  them  :  after  that  he  came 
"  to  death  that  he  might  be  the  first-born  from  the  dead,  he  himself  having  pre-eminence  in  all 
"  things,  the  prince  of  life,  above  all,  and  excelling  all.  But  to  establish  their  own  forgery  that  it 
"  is  written  of  him,  to  call  (it  ?)  the  acceptable  year  of  the  Lord,  they  say  against  themselves  that 
"  he  preached  (during)  one  year  (only  ?)  and  suffered  on  the  twelfth  month  (of  it  ?)  They  have 
"  forgotten—  giving  up  every  (important  ?)  affair  of  his,  and  taking  away  the  more  necessary,  the 
"  more  honourable,  and,  I  say,  that  more  advanced  period  of  his,  in  which,  teaching  diligently, 
"  he  presided  over  all.  For  how  did  he  obtain  disciples  if  he  did  not  teach  ?  And  how  did  he 
"  teach—  not  having  attained  the  age  of  a  master  (or  doctor  ?)  For  he  came  to  baptism  who  had 
"  not  yet  completed  thirty  years  of  age  :  (for  thus  Luke  who  indicates  his  years  lays  it  down  :  and 
"  Jesus  was  as  it  were  entering  on  thirty  years  when  he  came  to  baptism  :)  and  after  (his  ?)  bap- 
"  tism  he  preached  only  one  year  :—  (on)  completing  his  thirtieth  year  he  suffered  (death)  being  as 
fiC  yet  only  a  young  man,  who  had  not  attained  maturity.  But  as  the  chief  part  of  thirty  years 
"  belongs  to  youth,  (or,  and  a  person  of  thirty  may  be  considered  a  young  man  ?)  and  every  one 
"  will  confess  him  to  be  such  till  the  fortieth  year  :  but  from  the  fortieth  to  the  fiftieth  year  he 
"  declines  into  old  age,  which  our  Lord  having  attained  he  taught  as  the  Gospel,  and  all  the  eldors 
"  who,  in  Asia  assembled  with  John  the  disciple  of  the  Lord,  testify,  and  (as)  John  himself  had 
"  taught  them.  And  he  (John  ?)  remained  with  them  till  the  time  of  Trajan.  And  some  of  them 
"  saw  not  only  John  but  other  apostles,  and  heard  the  same  things  from  them,  and  bear  the  same 
**  testimony  to  this  revelation." 

Although  this  passage  is  very  difficult  to  translate,  arising  probably  from  a  wish  of  the  translator 
out  of  the  Greek  into  the  Latin,  to  disguise  the  true  meaning  ;  yet  it  is  evident  that  Irenaeub 
accuses  the  other  party  of  FORGERY,  in  representing  Jesus  to  have  been  put  to  death  only  one 
year  after  he  began  his  ministry.  But  I  shall  discuss  this  more  at  length  in  a  future  book. 

I  do  not  doubt  that  what  J  have  said  respecting  the  evidence  of  Irenseus  will  excite  great 
surprise,  and  probably  smiles  of  contempt  in  many  persons  ;  but  I  call  upon  all  such  individuals, 
not  to  give  way  to  their  vulgar  prejudices,  but  to  try  this  evidence  by  the  rules  by  which  evidence 
is  examined  in  a  court  of  justice.  This  is  the  only  way  of  bringing  the  matter  to  a  fair  decision; 
but  1  believe  there  are  very  few,  of  even  educated  persons,  who  ever  think  upon  the  nature  or  value 
of  evidence,  or  know  that  the  consideration  of  the  subject  is  of  any  consequence,  This  is  the 


,    ,         , ...pTfi«)  Ita  Eusebius  loco  citato  et  Nicephorus,  Lib,  iii.  Cap.  ii.    Sed  in  Georgii  Sincelli  Chronographia 
p.  345,  edit.  Paris,  1652,  excuderunt  erv^^^wrt^  et  ne  quid  varietdtis  dicit,  in  marg-ini  posuerunt  «n/^^e^wxore^ » 


VOL.   II. 


122  JESUS    CHRIST  WAS   NOT   CatTCIFIKD. 

reason  why  so  much  nonsense  is  found  to  be  believed,  even  by  persons  who,  on  other  topics, 
evince  a  sound  and  discriminating  judgment. 

From  this  passage  of  St.  Irenseus's,  which  has  so  fortunately  escaped  the  hands  of  the  destroyers, 
we  learn  the  fact  which  cannot  be  disputed,  that  the  doctrine  of  Christ  crucified,  preached  in  so 
pointed  a  manner  by  St.  Paul,  was,  to  say  the  least  of  it,  a  vexata  questio  among  Christians  even 
in  the  second  century  :  this  shews  that  we  are  merely  a  sect  of  Paulites. 1 

If  Col.  Wilford  may  be  believed,  the  orthodox  were  not  the  only  persons  who  disputed  the  age 
of  Christ.  Speaking  of  the  sectaries,  he  says,  "  Some  insisted  that  he  lived  thirty,  thirty-three^ 
forty  >  and  others  nearly  but  not  quite  fifty  years.  Stephanus  Gobarus  has  collected  many  of  these 
idle  notions,  in  the  extracts  made  of  his  works  by  Photius."  2  They  may  be  idle  notions  in  the 
opinion  of  Col.  Wilford,  but  they  support  the  evidence  of  Irenaeus,  and  what  I  have  said,  that  it 
was  a  vemta  questio. 

Every  oriental  scholar  knows,  that  Sir  William  Jones,  Wilford,  &c.,  have  proved  that  the  God 
Indra,  of  India,  is  the  Jupiter  Pluvialis  of  Greece ;  and  I  have  proved  that  Jupiter  is  the  God  lao 
of  the  Hebrews,  and  the  Jesus  of  the  Romish  church.  Then  we  have  lao  crucified  on  a  tree, 3  in 
Nepaul.  See  my  figures,  Number  14.  I  beg  my  reader  to  turn  to  the  map ;  he  will  there  find, 
in  the  Golden  peninsula  or  Chersonesus,  the  Crysen  or  country  of  Xgijs,4  the  kingdom  of  Judea 
and  Mount  Sion  at  the  top  of  it.  In  Nepaul  and  Tibet  there  are  the  Eastern  Pope  and  his  monks, 
&c»,  and  a  crucified  God.  Again,  in  the  promontory  of  India,  in  the  South,  at  Tanjore,  and  in  the 
North,  at  Oude  or  Ayoudia,  there  are  the  crucified  God  Bal-Ii,  St.  Thomas,  Montes  Sohimi,  son** 
of  David,  icons  of  Noah,  Job,  Seth,  &c.,  &c. :  and  again,  in  the  West,  there  are  Bacchus,  Osiris, 
Atys,  &c.,  &c.,  all  put  to  death  and  raised  the  third  day;  and  this  done,  let  him  declare  what  he 
thinks  of  it.  If  he  be  satisfied,  with  Parkhurst,  that  all  these  things  are  types  or  symbols  of  what 
the  real  Saviour  was  to  do  and  siiffer9  then  I  ask  him  to  say  what  he  thinks  of  the  evidence  of 
Irenaeus,  that  the  real  Jesus  of  Nazareth  was  not  crucified  by  Pontius  Pilate.  Perhaps  he  will  not 
believe  Irenaeus:  then  do  I  tell  him,  that  Irenasus,  in  a  court  of  justice,  is  evidence  conclusive, 
that  he  heard,  as  stated,  from  the  old  men  of  Asia,  &c.,  &c.,  and,  if  the  reader  do  not  believe  him, 
he  entertains  an  opinion  contrary  to  evidence*  I  maintain,  that  the  evidence  of  Irenseus  is  the 
best  evidence  which  we  possess  of  the  death  of  Jesus  Christ  \  because  it  is  the  evidence  of  an  un- 
willing witness.  This  brings  to  recollection  the  doctrine  formerly  noticed,  of  certain  heretics 
maintaining,  that  Christ  was  crucified  in  the  heavens  ;  that  is,  I  suppose,  in  the  y*pi  rqio  of  the 
second  verse  of  Genesis.  It  also  reminds  me  that  Justin  Martyr,  after  Plato,  maintained  him  to 
have  been  described  on  the  world  or  universe  in  the  form  of  a  cross.6  All  these  facts,  which 
tend  to  one  point,  cannot,  I  think,  mean  nothing ;  and  this  leads  me  to  a  suspicion,  that  there  lies 
hidden  under  them  a  most  important  and  profound  part  of  the  esoteric  religion.  The  ChrSstos, 
Xpjs--o£,  was  the  Logos ;  the  Sun  was  the  Shekinah  or  Manifestation  of  the  Logos  or  Wisdom  to 
men  3  or,  as  it  was  held  by  some,  it  was  his  peculiar  habitation.  The  sun  was  crucified  when  he 
seemed  to  cross  the  plane  of  the  Equator  at  the  vernal  equinox.  He  was  slain  at  every  passover ; 
but  he  was  also  slain  in  his  passage,  at  the  vernal  equinox,  from  Taurus  to  Aries  \  and  this  is  de- 
scribed by  the  young  man  slaying  the  Bull  in  the  Mithraic  ceremonies,  and  the  slain  lamb  at  the 


1  Paul  was,  however,  preceded  by  Peter  in  preaching  Christ  crucified.  (See  Acts  ii.  23,  24,  32,  iii.  13—18.)  Might 
not  believers  in  the  doctrine  of  "  Christ  crucified,5*  therefore,  be  as  justly  denominated  "  merely  a  sect  of  Peterites"  as 
"of Paulites"?  Editor. 

*  Asiat.  Res.  Vol  X,  p.  93.  3  Georgius,  p.  202.  *  Ibid.  p.  348.  4  VoL  I.  pp.  788, 789. 


BOOK    II.      CHAPTER    III.      SECTION  7»  123 

foot  of  the  cross  in  the  Christian  ceremonies.  The  man  Jesus  was  the  Logos,  or  Divine  Wisdom, 
or  a  portion  of  Divine  Wisdom  incarnate:  in  this  sense  he  was  really  the  sun  or  the  solar  power 
incarnate,  and  to  him  every  thing  applicable  to  the  sun  will  apply.  He  was  the  Logos  ciucined 
in  the  heavens  ;  he  was  the  being  described,  according  to  Justin,  in  the  heavens,  in  the  form  of  a 
cross,  and  when  the  man  Jesus  taught  the  direst  Xp^orr  crucified,  this,  or  something  like  it,  i 
suspect,  was  the  doctrine  which  he  taught.  When  we  find  from  Irenaeus  that  he  was  not  murdered 
or  killed,  all  we  can  make  out  of  our  four  gospel-histories  is,  that  they  were  allegories,  parables, 
apologues,  to  conceal  the  secret  doctrine.  The  evidence  of  Irenaeus  cannot  be  touched.  On  every 
principle  of  sound  criticism,  and  of  the  doctrine  of  probabilities,  it  is  unimpeachable.  The  doctrine 
I  here  suggest  unites  all  the  discordances  of  every  kind.  I  know  that  a  great  outcry  will  be  made 
at  me  for  saying  that  Jesus  Christ  was  the  sun.  In  the  vulgar  acceptation  of  the  words,  I  can 
only  say  that  this  is  not  true.  But  that  Jesus  or  the  Logos  was  believed  to  be  a  portion  of  ethe- 
real fire  by  every  one  of  the  early  fathers,  is  a  fact ;  whether  their  belief  was  true  or  not,  is  another 
question.  He  was  the  Xpj£  of  India  ;  He  was  the  %py$-sv  of  the  Tamul,  which  had  en  for  its 
termination  5  the  Cres-us  of  the  Sanscrit,  and  the  Chres-us  of  the  Latin,  which  had  us  for  their 
terminations. 

The  ancient  philosophers  being  much  too  refined  and  correct  in  their  ideas  to  take  up  with  the  , 
vulgar  opinion,  formed  in  a  comparatively  barbarous  period,  that  the  world  was  created  by  spirit, ] 
that  is,  air  in  motion,  (the  correct  and  only  proper  meaning  of  the  word  spirit,  if  it  have  any  defi- 
nable meaning)  were  driven  to  have  recourse  either  to  a  refined  igneous  principle,  in  fact,  to  fire, 
or  to  use  the  word  illusion.  And  they  came  to  the  last,  because  they  found,  on  deep  reflection, 
that  they  could  form  no  idea  of  the  First  Cause  ;  but  of  the  emanations  from  it,  they  could  3  and, 
therefore,  they  conceived  that  the  Creator  was  a  refined  fire,  emanating  from  the  To  Ov,  or  from 
the  illusory  unknown  being.  All  the  mistakes  of  moderns  arise  from  inattention  to  Locke's  un- 
questionable doctrine,  that  man  can  possess  no  ideas  which  he  does  not  receive  through  the 
medium  of  his  senses  $  consequently,  man  erroneously  fancies  he  has  an  idea  of  an  unknown  ex- 
istence, called  spirit  or  a  spiritual  being — an  unknown  existence,  which  he  chooses  to  call  by  a 
xvord  that  means  air  in  motion.  This  unknown  ITctT7]g  ayva>crro£  the  philosophers  called  the  To  Q? 
— surely  a  much  better  word  than  that  which  only  meant  air  in  motion.  But,  in  fact,  by  thib 
nonsensical  word,  the  moderns  contrive  to  deceive  themselves,  and  gratify  their  malice  by  sepa- 
rating themselves  from  the  ancient  philosophers,  who,  if  alive,  would  be  very  much  ashamed  to  be  \ 
of  their  company. 

The  view  which  I  here  take  of  this  subject  perfectly  reconciles  the  passage  of  Irenaeus  in  ques- 
tion, with  the  passages  where  he  quotes  our  four  gospel  histories.  I  cannot  conceive  any  other 
mode  of  reconciling  them.  Let  those  who  disapprove  it  produce  a  better.  All  this  is  in  perfect 
keeping  with  the  whole  of  the  esoteric  doctrines  of  Jews,  Gentiles,  and  Christians ;  and  all  this 
will  be  confirmed  still  more  by  the  examination  of  our  four  gospel  histories  into  which  I  shall 
enter  in  a  future  book,  and  which  I  shall  shew  were  intended  for  the  purpose  of  concealing  a  secret 
system.  No  one  can  deny  that  these  books  are  full  of  parables  :  without  a  parable  spake  he  not 
unto  them.  The  whole  is  a  parable,  which  covers  the  esoteric  religion — a  parable  which  it  was 
impossible  for  the  popes  to  explain  to  persons  afflicted  with  insanity,  like  Luther  and  Calvin. 

7-  In  the  Old  Monthly  Magazine,  in  the  numbers  for  October  1803,  p.  221,  Nov.  1803,  p*  305, 
May  1815,  p.  308,  will  be  found  a  curious  inquiry  into  the  question,  Who  wrote  Wisdom  ?  In 
the  same  Magazine  for  December  1815,  p.  407,  August  1817,  P«  35,  Nov.  1817?  P-  313,  Who  was 
the  author  of  Ecclesiasticus  ?  And  in  January  1818,  p.  505,  and  in  August  1818,  p.  36,  Who  was 
the  author  of  Sirach  ?  A  careful  perusal  of  those  essays  will  clearly  shew,  why  these  books  have  been 


124  JEWISH    INCARNATION. 

determined  by  the  church,  or  rather,  I  should  say,  by  modern  priests,  to  have  been  written  after  the 
time  of  Jesus  of  Nazareth.  They  are  refused  by  Protestants  because  they  never  knew  any  thing  of 
esoteric  Christianity,  They  were  received  by  the  members  of  the  Romish  church,  because  they  un- 
derstood the  esoteric  Christianity.  I  must  beg  my  reader  to  recollect  what  I  have  said,  in  Volume  L 
p.  198,  of  the  renewed  avatars  or  incarnations  of  the  Jews,  then  I  think  he  will  see  from  the  following 
essay,  January  18L8,  p.  505,  an  example  of  a  crucifixion  before  the  time  of  Jesus  Christ  among  the 
Jews  to  match  the  crucifixions  of  Buddba  and  Cristna,  and  the  Chribt  of  the  Romans. 

"  The  claim  of  the  son-of-godship  at  Jerusalem,  however  legally  vested  in  the  house  of  Hillel, 
"  was  practically  usurped  by  the  house  of  Herod.  If  the  representative  of  David  was  king  dejure, 
"  the  tetrarch  was  king  de  facto.  In  the  eye  of  the  reigning  dynasty,  whoever  claimed  to  be  Sou 
"  of  God  advanced  a  treasonable  claim ;  and  under  a  constitution  so  strictly  theocratic  as  to  iden- 
"  tify  the  sovereign  and  the  Lord,  (see,  for  instance,  Exod.  xxxv.  30,)  would  technically  be  in- 
"  dieted  for  blasphemy.  Some  such  accusation  (xi.)  our  Jesus  incuned,  was  in  consequence 
"  crucified,  interred,  and  rose  again  from  the  sepulchre.  Here  is  his  own  account  of  this  extraor- 
"  dinary  and  momentous  incident  of  his  life. 

"  *By  an  accusation  to  the  king  from  an  unrighteous  tongue,  my  soul  drew  near  even  unto  death, 
"  and  my  life  near  unto  the  hell  beneath.  They  compassed  me  on  every  side,  and  there  was  no 
"  man  to  help  me  5  I  looked  for  the  succour  of  men,  but  there  was  none." — Ecclesiasticus  li.  6 
and  7. 

"  They  said,  *  He  professeth  to  have  the  knowledge  of  God,  and  he  called  himself  the  child  of  the 
"  Lord.  He  was  made  to  reprove  our  thoughts :  he  is  grievous  unto  us  even  to  behold  3  for  hib 
"  life  is  not  like  other  men's, — his  ways  are  of  another  fashion.  We  are  esteemed  of  him  as 
"  counterfeits :  he  abstaineth  from  our  ways  as  from  filthiness :  he  pronounceth  the  end  of  the  just 
"  to  be  blessed,  and  maketh  his  boast  that  God  is  his  father.  Let  us  see  if  his  words  be  true ; 
"  and  let  us  prove  what  shall  happen  in  the  end  of  him  :  for  if  the  just  man  be  the  Son  of  God,  he 
"  will  help  him,  and  deliver  him  from  the  hand  of  his  enemies.  Let  us  examine  him  with  despite- 
"  fulness  and  torture,  that  we  may  know  his  meekness  and  prove  his  patience :  let  us  condemn 
"  him  with  a  shameful  death }  for  by  his  own  saying  he  shall  be  respected.*— Wisdom  ii.  13—20. 
"  *  Thou  art  my  defender  and  helper ;  thou  hast  preserved  my  body  from  destruction,  and  from  the 
"  snare  of  the  slanderous  tongue,  and  from  the  lips  that  forge  lies,  and  hast  been  my  helper  against 
"  my  adversaries  j  and  hast  delivered  me  from  the  teeth  of  them  that  were  ready  to  devour  me, 
"  and  out  of  the  hands  of  such  as  sought  after  my  life,  and  from  the  manifold  afflictions  which  I 
"  had, — from  the  depth  of  the  belly  of  hell,  from  an  unclean  tongue,  and  from  lying  words/— Ec- 
clesiasticus li.  2,  3,  5, 

"But  one  inference  is  possible :  there  cannot  have  been  two  Menechmi1  at  Jerusalem,  both 
"  named  Jesus  ;  both  born  of  a  virgin,  to  whom  a  miraculous  conception  was  imputed ;  both  edu- 
"  cated  in  the  temple  $  both  sent  into  Egypt  5  both  undertaking  a  mission  to  reform  the  Jewish 
"  church,  and  lecturing  to  that  effect  in  Solomon's  porch  $  both  claiming  to  be  the  Son  of  God  at 
"Jerusalem;  both  arraigned  for  blasphemy;  both  crucified ;  both  interred  5  and  both  reserved  for 
"  resurrection  from  the  sepulchre.  Yet  all  these  things  are  true  of  the  son  of  Sirach  by  his  own 
"  shewing."  But  there  were  two  Menechmi  at  Jerusalem.  I  do  not  doubt  that  there  were  nine 
or  ten  of  them.  They  were  all  Jesuses  or  Saviours. 


1  Construed  comforters    but  I  suspect  we  have  kere  the  Celtic  word  mannus  and  D3H  hkm,  man  of  wisdom,   I  think 
it  probable  that  the  word  has  had  both  meanings. 


BOOK  II.   CHAPTER  III.   SECTION  7-  125 

I  think  no  person  will  be  surprised  at  the  above,  or  will  have  any  difficulty,  who  recollects  the 
proofs  which  I  have  given  of  the  identity  of  the  Jewish  and  Gentile  systems ;  and  the  numerous 
immaculate  conceptions,  crucifixions,  and  resurrections,  of  the  Gods  of  the  Gentiles,  of  the  East 
and  West. l 

The  book  of  Ecclesiasticus,  or  the  wisdom  of  Jesus,  the  Son  of  Sirach,  is  much  corrupted,  and  its 
parts  dislocated.  It  was  written  by  a  different  author  from  the  book  of  Wisdom.  As  we  might 
expect,  it  is  called  the  look  of  parables.11  The  translation  of  this  book  of  the  Romish  church  was 
not  made  by  Jerorn,  but  is  found  in  what  is  called  their  older  Vulgate,  but  by  whom  that  book  was 
made  they  do  not  know.  Jerom  says  he  saw  it  in  Hebrew.3  But  the  learned  Calmet  makes  a 
most  important  observation,  the  effect  of  which  he  does  not  see,  which  at  once  proves  that  the 
translation  is  much  older  than  the  Christian  sera.  He  observes,  that  the  translator  uses  obsolete 
words ;  thus  he  puts  honestas  for  riches,  honestm  for  a  rich  man,  respectus  or  visitatio  for  the 
punishment  of  God  on  wicked  men ;  supervacuitas  for  vanity  or  vain  glory;  animalia  supwvacua 
for  dangerous  or  noxious  animals.  When  I  consider  that  we  have  the  Mosaic  mythos  intermixed 
with  that  of  the  Gentiles  in  the  Sibyl,  which  contained  all  things  related  of  Jesus  Christ,— -that 
Clemens  let  out,  that  the  same  mythos4  was  to  be  found  in  the  mysteries  of  Eleusis,  and  many 
other  circumstances  described  in  the  preceding  parts  of  this  work— I  cannot  help  suspecting  that 
the  counterpart  of  the  crucified  person  described  by  Minutius,  is  to  be  found  in  these  two  works. 
It  is  a  very  important  fact,  that  the  whole  of  the  mythos  which  I  have  given  from  the  Monthly 
Magazine  is  taken  in  part  from  the  book  of  Ecclesiasticus,  and  in  part  from  that  of  the  Wisdom 
of  Solomon,  hereby  affording  a  high  probability,  that  the  whole  mythos  was  originally  in  each  of 
them  ;  but  that  it  has  been  destroyed,  or  at  least  so  much  mutilated  in  each  book  as  to  render  it 
in  each  case  unobservable  on  slight  inspection.  In  fact,  after  the  time  of  Christ,  it  would  be  dis- 
liked equally  by  Jews  and  Christians,  Of  course  the  Jews  have  not  these  books  in  their  Canon, 
because  they  have  no  books  in  their  Canon  after  Haggai,  who  lived  long  before  the  entrance  of  the 
sun  into  Pisces,  or  the  time  when  this  eighth  or  ninth  avatar  was  supposed  to  have  lived ;  but  the 
two  books  most  clearly  prove  that,  in  the  secret  history  of  the  Jews,  they  had  the  history  of  the 
crucified  Avatars  like  the  Gentiles,  and  that  it  was  their  secret  doctrine. 

I  now  beg  my  reader  to  look  back  to  the  Appendix  to  Volume  I.  p.  832,  and  to  observe  what  I 
have  said  respecting  the  Gospel  of  John,  found  in  the  vault  under  the  ancient  Jewish  temple*  I 
have  there  noticed  a  pillar  under  the  Temple  of  Jerusalem,  on  which  we  are  told,  by  Nicephorus 
Callistus,  that  the  Gospel  of  John  was  found,  to  Which  I  beg  my  reader  to  refer,  I  have  there 
said,  that  I  thought  nothing  was  more  likely  than  that  this  gospel  should  have  been  concealed 
there  from  a  time  long  anterior  to  the  Christian  sera.  Here  were  concealed,  in  the  temple,  the  lead- 
ing Gnostic  doctrines  as  displayed  by  me  in  the  last  chapter  of  the  first  volume,  and  the  history  of 
Jesus  the  son  of  Sirach,  which  we  have  just  read,  and  which  would  as  evidently  apply  to  the  his- 
tory of  the  Jesus  of  the  eighth  age,  as  to  the  Jesus  of  the  ninth  age,  The  Christians  have  evidently 
got  possession  of  this  book,  and  have  accommodated  it  to  the  history  of  Jesus,  the  Nazarite  of  Sa- 
maria. It  is  of  no  use  to  meet  this  by  shewing  parts  in  John's  gospel  which  would  not  apply  to  Jesus 
of  Sirach.  Mr,  JEvanson  has  proved,  (in  his  Dissonance  of  the  Gospels,)  that  this  Gospel  was 
never  written  by  perhoi»s  connected  with  Judaea,  and  that  it  is  full  of  interpolations,  almost  from 


1  Sec  Calmet's  Diet,  on  the  word  WISDOM,  for  some  information  on  this  subject.    This  reminds  me  of  the  account 
in  Enoch  of  the  Elect  one  shin,  noticed  in  Volume  I.  p.  549. 
*  Eees's  Ency.  3  Ibid.  *  Vide  Appendix  to  Vol.  I.  p.  838. 


JEWISH  INCARNATION*. 


one  end  to  the  other.    It  was  accommodated  to  uhat  was  wanted,  though  in  some  respects  awk- 
wardly enough;  for  the  firbl  chapter  betrays  the  Gnosis  and  Cabala  in  every  line.1 

Perhaps  I  shall  be  told,  that  the  story  of  the  book  of  John  having  been  found  in  the  crypt  of  the 
ancient  temple  is  a  forgery  of  the  Papists'.  Protestant  devotees  easily  dispose  of  unpleasant  facts, 
and  blind  themselves  b}  such  kind  of  assertions  5  and  undoubtedly  their  brother  Paulites  of  Rome 
have  given  them  plausible  grounds  enow  for  them.  But  it  must  be  asked,  in  this  case,  Why  the 
Christians,  after  the  time  of  Con&tantinea  should  wish  to  teach  that  the  Jews  concealed  the  Gospel 
of  John,  in  so  solemn  a  manner,  in  this  the  most  sacred  place  of  their  temple  ?  Here  I  am  quite 
certain,  if  persons  would  put  aside  their  vulgar  piejudices  they  would  see,  that  there  is  a  high 
piobability  that  the  story  of  Nicephorus,  as  far  as  the  finding  of  the  book  goes,  is  true,  and  that 
all  the  remainder  of  his  story  is  made  up  to  accommodate  the  fact  to  his  gospel  history  or  Chris- 
tian faith,  I  believe  it  is  maintained  both  by  the  Papist  and  Protestant  churches,  that  the 
gospel  history  of  John  was  not  written  till  after  the  burning  of  the  temple.  But  whether  written 
before  or  after  that  event,  who  should  put  it  into  the  Jewish  crypt  ?  It  was  directly  against  the 
interest  of  the  Christians  to  have  put  it  there,  as  well  as  against  that  of  the  Jews,  unless  it  formed 
a  part,  as  I  have  suggested,  of  the  Jewish  secret  Cabala.  Supposing  the  Gospel  of  John  to  have 
been  put  into  the  crypt  by  the  Jews,  what  could  have  been  their  object?  If  they  believed  the 
book,  they  were  instantly  Christians.  If  they  did  not,  they  must  have  detested  and  not  venerated 
it.  All  Christians  hold  that  from  long  before  the  time  of  the  writing  of  John,  the  gospel  histories 
of  the  other  three  evangelists  had  been  written,  and  universally  dispersed  in  the  world,  and  that 
the  book  of  John  had  been  in  like  manner  dispersed  from  the  time  it  was  composed. 

The  books  of  Ecclesiastieus  and  Wisdom  most  clearly  prove,  that  the  Jews  had  the  mythos,  and 
that  it  was  a  secret  also.  All  this  tends  wonderfully  to  support  the  whole  of  the  theory  of  the 
becret  doctrineb  and  mythos  which  I  have  been  unfolding. 

Suppose  it  a  pure,  unadulterated  lie  of  Callifatus*  :  for  what  object  did  he  lie  ?  People  seldom  lie 
without  some  object.  It  could  add  no  credibility  to  the  genuineness  of  this  book,  written,  as  every 
one  mu&t  know,  in  that  day,  if  it  were  the  fact,  long  after  the  destruction  of  the  detested  temple. 
It  is  very  improbable,  given  as  that  age  was  to  lying,  that  Callistus  should  risk  so  absurd  and  so 
unnecessary  a  lie.  The  probability  is,  on  the  evidence,  that  the  story  is  true,  and  that  all  the 
appendages  told  about  the  temple  by  Callistus,  are  awkward  lies  to  endeavour  to  account  for  this 
disagreeable,  and,  to  him  probably,  unaccountable  fact. 

We  are  not  to  suppose  that  the  book  found  and  called  the  Gospel  of  John  would  be,  word  for 
word,  the  same  as  that  which  we  have  j  a  loose  and  general  resemblance  would  be  quite  sufficient 
to  cause  and  to  justify  the  assertion  of  Callistus.  The  whole,  in  a  very  striking  manner,  supports 
and  justifies  what  I  have  said  in  Volume  I.  p,  198,  respecting  the  Jewish  incarnations  ;  and  it  also 
supports,  in  a  striking  manner,  the  doctrine  which  I  have  held,  that  the  JfpijS-tiau  mythos  was  the 
secret  mystery  of  Eleusis,  Delphi,  and,  indeed,  of  ail  nations* 

Tbe  observations  of  the  learned  Calruet  that  the  Latin  language,  into  which  the  books  of  Eccie- 
siasticus and  Wisdom  are  translated,  was  obsolete,  is  very  important,  as  tending  to  shew,  that  the 
doctrine  of  a  crucified  God  existed  in  Italy  from  a  time  long  anterior  to  the  Christian  aera.  * 


1  I  refer  those  persons,  who  cannot  reconcile  their  minds  to  the  dearth  of  information  in  the  Jewish  books  respect- 
ing the  diffeient  avatars,  to  Mr.  Whiston's  Emy  on  the  True  Teat  of  the  Old  Testament,  for  a  decisive  proof  that 
these  books  have  been  very  gieatly  corrupted  since  the  Christian  sera,  and  coirupted,  too,  for  the  express  purpose  of 
concealing'  every  thing  respecting  our  Messiah  or  any  Messiah  or  dvatar.  I  have  on  another  occasion  praised  the  Jews 
for  not  corrupting  their  books ;  more  inquiiy  has  proved  to  me,  that  my  praise  was  very  unmerited. 


BOOK  II.    CHAPTER  III0    SECTION  8.  127 

I  must  now  beg  my  reader  to  review  all  the  different  accounts  of  the  mythos  which  he  has  seen 
in  all  quarters  of  the  world— lastly,  taking  that  of  Tibet,  the  part  of  the  world  whence  the  loudi 
came,  and  let  him  consider  all  the  proofs  of  the  identity  between  it  and  Rome— the  same  monks 
and  monasteries,  nuns  and  nunneries,  by  the  same  names  of  Beguines,  (Romish  monks  and  Beguine 
nuns,  as  it  will  be  said,  founded  by  Nestorians,)  the  same  tria  vota  constantialia,  the  same  tonsures 
and  dresses,  the  three  sacraments  of  orders,  eucharist,  and  baptism,  and  many  other  things, — and 
I  think  he  will  at  once  be  obliged  to  allow,  that  there  are  in  both  the  remains  of  the  same  mythos 
which  I  have  been  describing.  In  Rome,  in  its  rites  and  ceremonies,  it  remains  almost  perfect, 
and  in  Tibet  nearly  the  same. 

8.  I  now  request  my  reader  to  turn  to  the  history  of  Pythagoras,  given  in  Volume  I.  pp.  150, 
151,  and  to  consider  carefully  all  the  particulars  enumerated  respecting  him,  as  they  so  remarkably 
coincide  with  the  gospel  history  of  Jesus  Christ  $  then  to  p.  168 ;  then  to  p.  210,  and  observe  the 
close  connexions  of  the  Indian  avatars  and  the  date  of  Pythagoras  \  and,  lastly,  to  pp.  95,  96,  of 
this  book,  and  I  am  quite  certain  he  must  admit  the  identity  of  the  two  mythoses,  histories,  para- 
bles, or  whatever  he  may  choose  to  call  them,  of  Jesus  and  Pythagoras.  Mr.  Kuster,  Dr.  John 
Jones,  and  other  devotees,  have  endeavoured  to  disguise  to  themselves  the  fact,  by  assuming  that 
Porphyry,  Jainblieus,  and  others,  who  have  written  respecting  Pythagoras,  have  copied  the  life  of 
Jesus  Christ  in  order  to  run  down  the  Christians  :  but  unfortunately  for  these  writers  their  fine- 
spun web  is  at  once  broken  to  pieces  by  the  observation  of  honest  old  Maurice,  that  the  most  im- 
portant facts  are  taken  from  the  works  of  authors  who  lived  before  the  Christian  sera* 

Now  I  contend  that,  when  all  the  peculiar  circumstances  are  taken  into  consideration,  there  is  a 
high  probability  that  in  the  man  crucified  of  Minutius,  we  have  Pythagoras ;  and  that  the  Chris- 
tians, from  whom  we  receive  all  our  books,  have  suppressed  the  history  of  the  crucifixion,  and 
inserted  in  the  place  of  it  the  story,  that  Pythagoras  was  burnt  in  his  house  by  the  populace.  We 
must  not  forget  that  he  established  his  school  at  Cortona,  which  I  have  shewn,  in  Volume  I.  p.  787, 
was  the  same  as  Cristona,  and  that  we  learn  from  Jerom,  that  one  of  the  earliest  of  the  names 
borne  by  the  Christians,  was  the  same  as  that  of  South  India,  Crestons,— of  India,  whence  we  have 
seen  the  Camasene,  the  Loretto,  the  Pallatini,  the  Saturnia,  &c.,  &c.,  came  to  Italy. 

There  can  be  no  doubt  that  wisdom  is  a  quality  of  man  which  can  never  be  desired  too  much,  or 
appreciated  too  highly.  An  idle  attempt  has  been  made  to  divide  what  is  called  the  wisdom  of 
man  from  the  wisdom  of  God,  and  the  wisdom  of  man  has  been  called  foolishness.  It  is  only 
necessary  to  say  to  this,  that  if  it  be  foolishness,  it  is  not  wisdom.  Nothing  can  be  wisdom,  that 
is,  really  toisdom,  which  does  not  include  within  it  every  thing  necessary  to  man's  WELFARE  in  the 
most  extensive  sense  of  the  word,— welfare  here  and  hereafter.  Hence  it  is  very  apparent  that 
man  can  only  approximate  to  a  state  of  wisdom.  From  this  beautiful  and  refined  view  of  the  sub- 
ject has  arisen  the  idea  that  this  godlike  quality,  in  fact,  well  dqperring  to  be  classed  among  the 
Divine  attributes,  was  incarnated  in  some  degree  in  every  human  being.  This  gives  us  the  expla- 
nation of  the  Hindoo  assertion,  that  there  have  been  hundreds  of  thousands  of  incarnations. 
Whenever  we  get  to  the  bottom  of  the  doctrines  of  these  people,  we  are  sure  to  find  that  they,  the 
sages  of  old,  possessed  no  small  or  common  share  of  the  quality  we  here  treat  of.  l 

But  though,  on  a  superficial  consideration  of  this  subject,  we  may  be  led  to  assign  this  attribute 

1  Probably  the  seven  wise  men  of  Greece  were  the  Genii  or  divine  incarnations  of  Wisdom  or  the  Logos  of  the  seven 
cycles,  misunderstood  by  the  Greeks,  which  had  preceded  the  times  of  the  authors  who  lived  in  the  cycle  preceding 
the  Christian  sera,  which  made  the  eighth  before  Christ.  Of  the  person  who  was  the  Hero  of  that  age,  of  course  they 
could  not  speak  with  certainty.  Perhaps  they  sought  him  in  Alexander  the  Great 


328  _  JEWISH   INCARNATION. 

to  the  Supreme  Being,  yet  the  profound  sages  of  India,  the  Pythagorases  of  the  East,  did  not  dare 
to  assign  it  to  the  Supreme  as  an  attribute  or  quality ;  but  they  assigned  it,  in  the  only  way  they 
could  do  so,  viz*  by  way  of  an  emanation,  from  the  Supreme  to  the  Trimurti  or  Trinity,  If  it  be 
aaid  by  objectors,  that  the  Supreme,  the  Tlaryp  ayj/a>s"0£,  could  not  cause  it  to  emanate  from  him, 
if  he  had  it  not ;  the  reply  is,  that  substance  and  all  matter  are,  according  to  the  doctrine  of  these 
objectors,  in  the  same  predicament ;  and  here  we  arrive  again  at  the  true  meaning  of  the  illusion. 
How  can  WE  know  what  are  the  attributes  of  the  To  Oi> — of  the  Haryp  aymw,  how  vain  and 
monstrous  to  attribute  to  Him  any  thing  of  which  we  have  only  received  a  knowledge  through  the 
fallible  medium  of  OUR  senses!  All  above  the  Trimurti  is  illusion,  as  is  indeed  the  Trimurti  itself, 
It  is  impossible  to  conceive  a  word  more  appropriate.  It  is  the  Maia;  it  is  the  Brahme-Maia. 

I  now  beg  my  learned  reader  to  bear  this  in  rnind,  and  then  to  turn  to  his  Cruden's  Concordance 
and  read  the  texts  which  he  will  find  there  under  the  head  of  Wisdom.  My  unlearned  reader,  not 
used  to  consult  Cruden,  if  any  such  should  ever  dip  into  this  passage  of  my  work,  may  consult  the 
Apocryphal  books  of  Wisdom  and  Ecclesiasticus  ;  and,  lastly,  he  may  consult  the  book  of  Ayub 
or  Job,  *  brought  from  Upper  India  to  Arabia ;  from  which  beautiful  and  sublime  allegory,  if  he 
understand  it,  he  may  really  learn  Wisdom, — a  wisdom  more  precious,  indeed,  than  the  compass 
to  the  manner,  2  — wisdom,  indeed,  above  all  price — the  wisdom  of  patience  and  submission  to  the 
Divine  decree — an  humble  resignation  and  contentment  with  our  lot,  and  a  firm  reliance  on  the 
goodness  of  the  Supreme  Creator,  as  designing  ultimately,  although  perhaps  through  temporary 
misery,  to  bring  us  to  eternal  happiness. 3 

Whenever  the  Holy  Ghost  was  described  as  given  to  man,  it  was  in  the  form  of  fire,  if  visible  to 
the  eye.  Its  effects  always  were,  wisdom  accompanied  by  power ;  but  the  power  was  never  sup- 
posed to  exist  independently  of  the  wisdom.  This  wisdom  was  the  Holy  Ghost,  as  we  have  seen, 
and  whenever  we  closely  analyse  this,  we  always  find  the  igneous  principle  at  the  bottom.  Is  it, 
then,  a  wonder,  that  we  find  the  ancient  Indian,  Chaldean,  or  Collidean  loudi,  and  the  Persians, 
in  the  earliest  and  most  uncorrupted  state  of  their  religion,  offering  their  adoration  to  the  solar 
fire,  either  as  the  emblem  of  the  creative  wisdom  and  power,  or  as  the  Wisdom  and  Power  itself  ? 
Is  it  not  surprising  that  the  popes,  in  their  anxiety  to  support  this  doctrine,  should  have  yielded  to 
the  popular  wish  in  adopting  the  rites  and  ceremonies  with  which  the  ancient  system,  in  fact  the 
system  of  the  real  yva>ri$,  was  always  accompanied  ? 

To  understand  perfectly  all  the  beauties  of  the  doctrine  of  Wisdom,  much  and  profound  medita- 
tion on  the  word  is  necessary.  It  must  be  considered  in  all  its  bearings,  which  are  almost  in- 
numerable. 


1  The  least  attention  to  the  names  of  $ie  actors  in  Genesis  and  Job  will  shew  that  they  are  parts  of  the  same  raythos, 
8  Job  xxviii  18:  "For  the  price  of  wisdom  is  above  rubies"  This  ought  to  be  rendered,  For  the  price  of  wisdom  i& 
above  the  loadstone  or  magnets,  (see  CELTIC  DRUIDS,  p,  113,)  and,  consequently,  above  the  mariner's  compass,  well 
known  to  the  ancients.  But  how  beautiful  is  the  simile  of  the  magnet  or  loadstone  to  the  Supreme  and  to  wisdom  — 
causing  to  emanate  and  its  invisible  power  or  influence  to  draw  to  it  the  iron — and,  again,  pointing  at  its  pleasure  to 
its  favourite  north— where  it  **  sits  in  the  sides  of  the  north,"  guiding  amidst  the  dangerous  shoals  and  quicksands  the 
benighted  mariner '  All  this,  and  much  more,  is  lost  in  the  nonsensical  rubies. 

3  Jf  we  consider  the  Chaklce  language  of  South  and  North  India  to  be  the  hame,  and  that  language  to  be  the  origin 
of  theTamul,  ive  shall  have  no  difficulty  in  thinking  it  probable  that  the  principal  actor  in  the  book  of  Job,  Eliphaz 
the  Teman-ite  or  Tm-an-ite,  was  a  Tamulite;  the  syllable  an  in  Te-man  being  only  the  terminating  en,  which  we  know 
was  a  peculiarity  of  this  language.  We  must  not  forget  the  Tamul  Kaliowakim,  which  can,  in  fact,  be  called  nothing 
but  a  book  of  wisdom,  if  the  book  in  our  canon  deserves  the  name.  The  Persians  had  their  book  of  Soplii  or  Wisdom; 
so  had  the  Jews;  and  so  had  the  Tarns— no  doubt  iviitten  in  their  alphabet  of  sixteen  letters  See  Jeremiah  xlix,  7. 
The  Goddess  Cali  uas  from  the  Greek  Katof  beautiful,  and  the  Latin  Calleo  and  Callidus,  a  cunning  or  wise  person. 


BOOK  II,    CHAPTER  III.   SECTION  9.  129 

9.  If  we  turn  our  minds  back  to  what  we  have  seen,  we  shall  find  with  the  Romish  church 
every  rite  of  Paganism ;  every  thing  which  has  been  disguised  by  being  charged  to  the  Gnostics  is 
found  there,  without  a  single  exception.  Irenaeus  was  evidently  a  Gnostic.  If  he  were  not,  how 
came  he  to  place  the  Zodiac  on  the  floor  of  his  church  ?  a  part  of  which,  not  worn  away  by  the 
feet  of  devotees,  is  yet  remaining.  He  was  of  the  sect  of  the  Christ  not  crucified.  How  is  all 
this  to  be  accounted  for,  except  that  what  the  first  Christian  fathers  all  taught  was  true,  namely, 
that  there  was  an  esoteric  and  an  exoteric  religion  ?  A  great  part  of  what  I  have  unfolded,  indeed 
almost  the  whole  of  it,  applies  to  the  Gnostics ;  that  is,  to  the  Jesus  described  by  the  disputed 
chapters  of  Matthew  and  Luke— to  Jesus  of  Bethlehem.  St.  Paul  preaches,  in  a  very  pointed 
manner,  Christ  crucified  ;  this  was  in  opposition  to  the  Chiist  not  crucified  of  the  Gnostics ;  and, 
in  later  times,  of  the  Manichaeans  and  Mohamedans.  Gnosticism  was  the  seciet  religion  of  the 
conclave.  They  had  Jesus  of  Bethlehem  for  the  people,  Jesus  of  Nazareth  for  the  conclave  and 
the  cardinals.  For  the  people,  they  had  and  have  Jesus  crucified;  for  the  conclave,  Jesub  not 
crucified.  This  will  appear  to  many  persons  at  first  absolutely  incredible.  Most  fortunately  the 
church  has  been  guilty  of  the  oversight  of  letting  the  passage  of  lienseus  escape.  One  of  the 
earliest,  most  celebrated,  most  respected,  and  most  quoted  authority  of  its  ancient  bishops,  saints, 
and,  martyrs,  tells  us  in  distinct  words,  that  Jesus  was  not  crucified  under  Herod  and  Pontius 
Pilate,  but  that  he  lived  to  be  turned  fifty  years  of  age.  This  negatives  the  whole  story  of  Herod 
and  Pontius  Pilate.  This  he  tells  us  on  the  authority  of  his  master  St.  Polycarp,  also  a  martyr, 
who  had  it  from  St.  John  himself,  and  from  all  the  old  people  of  Asia,  It  will,  perhaps,  be  said, 
that  Irenaeus  was  a  weak  old  man.  He  was  not  always  old,  and  he  must  have  heard  this  when 
young,  under  his  master  Polycarp,  and  have  retained  the  knowledge  of  it  during  his  whole  life, 
and  thus  must  have  had  plenty  of  time  to  inquire  into  the  truth  of  what  he  had  heard;  and, 
weak  or  not,  he  was  a  competent  witness  to  the  dry  matter  of  fact,  viz.  that  he  was  told  it  by  St. 
Polycarp  and  the  elders  of  Asia. 

The  escape  of  this  passage  from  the  destroyers  can  be  accounted  for  only  in  the  same  way  as 
the  passage  of  Minutius  Felix.  Two  passages  escaped,  among,  probably,  thousands  destroyed, 
of  which  we  know  nothing,  under  the  decrees  of  the  Emperors,  yet  remaining,  by  which  they  were,* 
ordered  to  be  destroyed. 

We  have  seen  great  numbers  of  remains  of  the  mythos  of  the  different  incarnations  of  the  Budd- 
haSj  Cristnas,  Salivahanas,  &c.,  in  India,  recurring  again  and  again  in  each  cycle,  as  foretold  by 
the  Cumaean  and  Erythraean  Sibyl,  before  the  time  of  Christ.  We  have  seen  all  the  things  which 
happened  to  the  Xps*$ro£  foretold  before  his  birth.  We  have  seen  that  the  mythos  of  the  crucifix 
was  common  to  all  nations,  before  the  time  of  Jesus  of  Nazareth,  from  Thule  to  China.  When- 
ever our  travellers  in  India  found  any  nations  holding  the  doctrines  of  this  universal  mythos,  the 
history  of  Adonis  or  Tammuz,  which,  of  course,  though  substantially  the  same,  vary  in  the  detail, 
they  instantly  determined  them  to  be  corrupted  Christians.  A  similar  effect  took  place  in  Italy. 
The  ancient  proofs  of  this  mythos  were  either  destroyed  as  corruptions,  or  adopted :  the  latter  was 
the  case  in  vast  numbers  of  very  ancient  crucifixes  and  paintings  of  the  Bambino,  on  which  may 
be  seen  the  words  Deo  Soli.  Now  these  two  words  can  never  apply  to  Jesus  Christ.  He  wab 
not  Deus  Solus  in  any  sense,  according  to  the  idiom  of  the  Latin  language  and  the  Romish  faith. 
Whether  we  construe  the  words  to  the  only  God,  or  to  God  alone,  they  are  equally  heretical.  No 
priest  in  any  age  of  the  church  would  have  thought  of  putting  them  there.  But  finding  them 
there,  they  tolerated  them.  Without  examination  they  took  for  granted  that  they  could  apply  to 
no  one  but  their  God,  and  endeavoured  to  explain  away  their  Unitarian  meaning  as  well  as  they 
were  able.  These  considerations  most  satisfactorily  account  for  the  disappearance  of  the  heathen 

VOL.  H.  S 


130  OBSERVATIONS. 

crucifix  In  Italy,  India,  and  Britain.    Where  it  was  not  destroyed  it  was  adopted.    The  passage  of 
Minutius  Felix  places  its  existence  out  of  reasonable  doubt. 

Upon  the  fire  tower  at  Brechin,  described  in  my  CELTIC  DRUIDS,  pp.  xlvi.,  xlvii.,  plate  24,  we  have 
the  man  crucified  and  the  Lamb  and  Elephant.  As  I  have  said  there,  I  thought  these  completely 
proved  the  modern  date  of  the  tower,  but  I  now  doubt  this  \  for  we  have,  over  and  over  again,  seen 
the  crucified  man  before  Christ.  We  have  also  found  "  the  Lamb  which  taketh  away  the  sins  of 
the  world"  among  the  Carnutes  of  Gaul,  before  the  time  of  Christ.  And  when  I  couple  these  and 
the  Elephant,  or  Ganesa,  and  the  ring,  and  its  cobra,  Linga,  lona,  and  Nandies,  found  not  far  from 
the  tower  on  the  estate  of  Lord  Castles,  with  the  Colidei,  the  Island  of  lona  and  li,  and  the  Hebrew 
names,  &c.,  found  in  Wales,  I  am  induced  to  doubt  my  former  conclusion.  The  Elephant,  the 
Ganesa  of  India,  is  a  very  stubborn  fellow  to  be  found  here.  The  ring,  too?  when  joined  with  the 
other  matters,  I  cannot  get  over.  All  thebe  superstitions  must  have  come  from  India  whilst  the 
Hebrew,  that  is,  Celtic  language,  was  in  use. 

That  the  ideas  of  the  Trinitarian  character  of  the  Deity  should  be  taken  from  the  doctrines  of  the 
ancient  philosophers,  will  surprise  no  one  who  considers  how  much  they  are  praised  by  the  most  re- 
spectable of  the  Christian  fathers— I  speak  of  Clemens  Alexandrinus,  Justin,  Ammonius  Saccas, 
Origen,&c.  Clemens  expressly  says,  that  the  rudiments  of  celestial  wisdom,  taught  by  Christ,  may  be 
found  in  the  philosophy  of  the  Greeks ;  this  is  Esoteric  Christianity.  And  Justin  says,  that  Socrates 
was  a  Christian,  and  that,  before  the  advent  of  Jesus  Christ,  philosophy  was  the  way  to  eternal  life. 
He  calls  it  Msy/g-ov  «r^/xa,  "a  thing  raost  acceptable  ia  the  sight  of  God,  and  the  only  sure 
guide  to  a  state  of  perfect  felicity,"  The  opinion  of  the  early  fathers  on  this  subject  may  be  seen 
at  length  in  Vol.  II.  of  Vidal's  translation  of  the  Commentaries  of  Mosheim,  note,  p.  114, 

The  division  of  the  secret  Christian  religion  into  three  degrees,  the  same  as  the  division  at 
Eleusis,  namely,  Purification,  Initiation,  and  Perfection,  described  in  my  first  Volume,  p.  822,  is 
of  itself  sufficient  under  the  circumstances  to  prove  the  secret  religions  of  the  Christians  and 
Gentiles  to  be  the  same. 

In  Mosheim's  Commentaries,  Cent.  II.,  may  be  found  almost  innumerable  proofs,  that  a  double 
meaning  was  universally,  or  very  nearly  universally,  acknowledged  to  be  contained  in  the  gospel 
histories,  until  after  the  middle  of  the  second  century.  But  it  is  Mosheim's  object  to  represent 
this  as  an  innovation,  introduced  about  that  time  $  he  therefore  very  skilfully  assumes  that  no 
Christian  writers  before  the  time  of  Justin  held  this  doctrine,  though  he  is  obliged  to  admit  that  it 
was  held  by  Philo  and  the  Jews.  Mosheim  must  have  well  known,  that  the  double  meaning  was 
held  by  all  authors  whom  we  possess  before  the  year  150,  as  well  as,  I  believe,  by  all  after  it,  for 
many  years.  I  challenge  any  polemic  to  produce  to  me  the  undisputed  work  of  any  author  before 
that  year,  in  which  it  is  not  expressly  supported.  But  I  object  to  pretended  quotations  from  the 
works  of  the  ancients  by  Patilites.  If  the  reader  will  peruse  Mosheim's  Commentaries,  keeping  in 
mind  that  his  object  is  to  represent  the  Arcani  disciplines,  or,  as  he  calls  it,  that  more  secret  and 
sublime  theology  styled  ly  Clement  of  Alexandria  yva)(ri$,  as  a  new  doctrine,  he  must,  I  am  certain, 
be  obliged  to  see  that  Mosheim  most  abundantly,  but  unwillingly  proves,  that  it  was  the  received 
doctrine  from  the  beginning,  and  no  new  thing.  In  fact,  the  literal  exposition  was  not  adopted  by 
the  higher  classes  of  society,  till  all  classes  were  equally  degraded  in  intellect;  then  the  literal 
meaning  of  both  the  Old  and  New  Testaments  was,  for  the  first  time,  received  by  the  higher 
ranks ;  and  the  existence  of  a  secret  doctrine  began  to  be  denied. 

The  favourite  objects  with  Ammonius,  as  appear  from'the  disputations  and  writings  of  his  dis- 
ciples, which  I  stated  in  Volume  I.  pp.  824,  825,  were  those  of  not  only  bringing  about  a  reconci- 
liation between  all  the  different  philosophic  sects,  Greeks  as  well  as  barbarians,  but  also  of  pro- 


OBSERVATIONS.  131 

ducing  a  harmony  of  all  religions,  even  of  Christianity  and  Heathenism,  and  of  prevailing  on 
all  the  wise  and  good  men  of  every  nation  to  lay  aside  their  contentions  and  quarrels,  and  to  unite 
together  as  one  large  family,  the  children  of  one  common  mother.    With  a  view  to  the  accom- 
plishment of  these  ends,  therefore,  he  maintained,  that  divine  wisdom  had  been  first  brought  to 
light  and  nurtured  among  the  people  of  the  East  by  Hermes,  Zoroaster,  and  other  great  and  sacred 
characters ;  that  it  was  warmly  espoused  and  cherished  by  Pythagoras  and  Plato,  among  the 
Greeks;  from  whom,  although  the  other  Grecian  sages  might  appear  to  have  dissented,  yet  that 
with  nothing  more  than  the  exercise  of  an  ordinary  degree  of  judgment  and  attention,  it  was  very 
possible  to  make  this  discordance  entirely  vanish,  and  shew  that  the  only  points  on  which  these 
eminent  characters  differed  were  but  of  trifling  moment,  and  that  it  was  chiefly  in  their  manner  of 
expressing  their  sentiments  that  they  varied. l      Surely  nothing  could  be  more  desirable  than  the 
objects  aimed  at  by  Ammonius,  or  more  deserving  of  the  exertions  of  a  good  man. 

Amidst  all  the  confusion  of  sects,  two  leading  doctrines  may  be  perceived — that  of  those  who 
held  the  literal  meaning,  at  the  head  of  which  was  Paul  5  and  that  of  those  who  held  the  allegori- 
cal or  learned,  of  which  were  Pantsenus,  Clemens,  Origen,  Justin,  Philo,  and  Plato. 

In  reply  to  these  observations  I  shall  have  some  foolish  explanations  pointed  out  to  me,  given 
by  or  attributed  to  Clemens,  Origen,  &c.,  of  the  allegories.  This  mode  of  treating  the  subject 
may  serve  to  blind  readers  of  little  thought,  but  can  never  change  the  facts,  either  that  allegory, 
i.  e.  parabolic  reasoning,  was  meant,  or  that  it  was  attributed  to  these  writings  by  the  first  Chris- 
tians, The  foolishness  of  the  explanations  (probably  only  given  as  a  matter  of  state  policy)  may 
be  fairly  urged  against  admitting  allegory,  but  against  the  fact  that  the  writings  were  intended  to 
be  allegorical,  it  can  never  be  urged. 

The  more  I  reflect  upon  Gnosticism,  the  more  I  am  convinced  that  in  it  we  have,  in  fact,  the 
real  science  of  antiquity — fora  long  time  almost  lost — but,  I  trust,  by  means  of  our  oriental  dis- 
coveries, yet  to  be  recovered.  Perhaps,  from  being  placed  in  a  situation  to  take  a  bird's  eye  view 
of  its  various  departments,  we  may  be  better  qualified  to  form  a  just  estimate  of  it  than  any  of 
our  predecessors  for  some  thousands  of  years  past.  In  order  to  do  this,  we  must,  I  think,  divest 
our  minds  of  the  respect  with  which  we  have  been  accustomed  to  look  upon  the  early  Christian 
authorities,  and  to  consider  them  as  in  reality  no  better  guides  than  we  consider  the  leaders  of  our 
sects  of  Ranters,  Jumpers,  and  genuine  Calvinists  5  and,  I  apprehend,  though  a  Wilberforce  and  a 
Halhed  may  sometimes  be  found  in  modern,  as  an  Origen  and  Clemens  Alexandrinus  were  in 
ancient  times,  yet  no  philosopher  will  think  of  placing  even  those  persons  in  the  same  grade  of 
intellect  with  the  learned  and  profound  Locke,  or  the  unlearned  glove-maker  of  Salisbury, 2  or  the 
printer  of  America. 

Ammonius  Saccas,  the  greatest  of  the  early  fathers,  held  Jesus  Christ  in  veneration,  as  a  person 
of  a  divine  character  and  a  teacher  of  celestial  wisdom. 3  It  was  not  till  after  the  time  of  Justin 
Martyr  that  the  Paulites  of  Rome  began  to  prevail  against  the  philosophers  of  Alexandria,  where, 
in  its  catechetical  school,  the  original  Cftmtianity  was  taught ;  and  from  the  hands  of  such  men 
as  Plato,  Philo,  Pantsenus,  and  Ammonius,  it  fell  into  the  hands  of  such  men  as  Calvin,  Brothers, 
Wilberforce,  and  Halhed ;  and  the  consequence  was,  that  instead  of  a  religion  of  refined  philosophy 
and  WISDOM,  it  became  a  religion  of  monks  and  devil-drivers,  whose  object,  by  the  destruction  of 
books  and  their  authors,  was  to  get  the  upper  hand  of  those  they  could  not  refute,  and  to  reduce 
all  mankind  to  their  own  level.  With  these  people,  the  popes,  who  were  equally  desirous  of 
power,  formed  an  alliance,  and,  to  conceal  this,  fabricated  the  Acts  of  the  of  the  Apostles,  the 


1  Mosheim's  Comm.  Cent,  it  p.  132.  *  Thomas  Clwbb.  a  Mobheim's  Comm.  ut  sup.  p.  127. 

S  '2 


J32  OBSlvRVATIONS. 

Latin  character  of  which  is  visible  in  every  page :  for  a  proof  of  this,  Mr.  Evanson's  Dissonance  01 
the  Gospels  may  be  consulted. 

The  sect  of  early  Christians,  the  lowest  in  intellect  of  all,  having,  with  the  assistance  of  an  un- 
principled conqueror,  obtained  possession  of  the  supreme  authority,  did  precisely  what  the  follow- 
ers of  Cranmer,  the  Ranters,  and  the  Calvinists,  would  do  at  this  day  if  they  had  the  power,— 
they  destroyed  all  their  superiors  in  science,  and  burnt  their  books)  and  we,  following  after  them, 
being  in  fact  their  children,  inherit  their  confined  and  mistaken  views.  Our  minds,  by  the  vicious- 
ness  of  our  education,  are  unable  to  form  a  correct  estimate  of  our  own  feebleness ;  and  until  we 
are  convinced  of  this  truth,  we  shall  in  vain  endeavour  to  search  after  the  lost  science  of  antiquity, 
I  have  found  the  difficulty  of  unlearning  the  false  learning  of  my  youth,  much  greater  than  that  of 
acquiring  the  real  learning  which  1  possess.  Very  truly  has  Thomas  Burnet  said,  SAPIENTIA 

PRIMA    EST,    STULTITIA    CARUISSE   l 

M.  Matter  has  observed,  that,  in  real  knowledge,  we  are  very  little  in  advance  of  the  ancients 
on  that  kind  of  subjects  on  which  we  treat ;  that,  though  we  are  very  verbose  upon  many  which 
are  of  a  trifling  and  unmeaning  import,  upon  great  ones  we  are  silent.2  For  an  instance  of 
what  I  mean,  I  ask,  Whence  comes  the  soul,  and  whither  goes  it  ?  How  is  it  combined  with 
matter,  and  how  is  their  reparation  effected  ?  The  observation  of  M.  Matter  is  very  just.  For- 
tunately, perhaps,  for  me,  the  discussion  of  these  points  is  riot  in  my  plan;  I  have  only  to  notice 
the  history  of  the  attempts  to  remove  the  difficulties  with  which,  in  all  ages,  they  have  been  sur- 
rounded :  and,  I  think,  whether  true  or  false,  the  candid  reader  will  allow,  that  the  system  of  the 
oriental  GNOSIS  was,  as  I  have  called  it,  beautiful  and  sublime. 

Throughout  the  whole  of  my  work,  it  has  been  my  sedulous  wish  to  conduct  my  abstruse  inveb- 
tigations  with  the  strictest  impartiality,  and  never  to  flinch  from  a  consideration  of  imaginary 
injury  to  religion  3  for,  if  religion  be  false,  the  sooner  it  is  destroyed  the  better ;  but  if  it  be  true, 
there  can  be  no  doubt  that  veritas  2wcevalebit,  and  that  it  is  very  well  able  to  take  care  of  itself. 
But  I  will  not  deny,  that  when  I  meet  with  any  theory  which  takes  religion  out  of  my  way,  and 
leaves  to  me  the  free  investigation  of  the  records  of  antiquity,  I  receive  great  pleasure  5  for  my 
object  is  not  to  attack  religion  :  my  object  has  been  to  inquire  into  the  causes  of  innumerable  facts 
or  effects  which  have  hitherto  baffled  the  efforts  of  the  most  industrious  and  learned  inquirers. 
Such  is  the  observation  made  by  the  learned  Parkhurst  on  the  subject  of  Hercules  and  Adonis,3 
that  they  are  symbols  or  types  of  what  a  future  Saviour  was  to  do  and  suffer.  It  must  be  obvious, 
on  a  moment's  consideration,  that  all  the  histories  of  the  births,  deaths,  resurrections,  &c.,  of  the 
different  Gods,  may  be  easily  accounted  for  in  the  same  manner ;  and  if  this  be  granted,  it  is 
equally  obvious,  that  the  nearer  they  are  to  the  history  of  Jesus  Christ,  the  more  complete  sym- 
bols they  become 5  and  thus  the  development  of  the  ancient  histories,  to  those  who  admit  the  doc- 
trine of  symbols,  becomes  a  handmaid  instead  of  an  opponent  to  the  religion. 

I  am  well  aware  that  the  doctrine  of  Mr,  Parkhurst  comes  with  but  an  ill  grace  from  priests } 
who  have  never  ceased  to  suppress  information}  and  that  the  time  of  the  discovery  by  Mr.  Park- 
hurst is  very  suspicious.  But  notwithstanding  this  very  awkward  circumstance,  I  beg  my  philo- 
sophic reader  to  recollect,  that  the  want  of  principle  or  the  want  of  sense  in  priests  cannot  in  fact 
change  the  nature  of  truth,  and  that  it  is  very  uuphilosophical  to  permit  such  want  of  principle  or 
want  of  sense  to  influence  the  mind  in  his  philosophical  inquiries. 


1  See  the  passage  quoted,  in  Vol.  I  p.  29.    Ed. 

*  That  may  be  very  justly  said  of  us  which  Sallust  said  of  the  Roman  Senate,  Satis  eloquently  sapientia  parttm, 

3  In  voce  ttf  on  V.  pp.  520,  &c. 


OBSERVATION'S.  133 

Oil  the  reasonableness  of  Mr.  Parkhurst's  doctrine  I  shall  give  no  opinion :  to  some  persons  it 
will  be  satisfactory,  to  others  it  will  not  be  so.  But,  as  the  opinion  of  our  church,  I  have  a  right 
to  take  it.  If  any  ill-judging  member  of  the  church  should  deny  this  doctrine  of  Parkhurst's,  then 
I  desire  him  to  account  to  me  in  some  better  way  for  what  we  have  found  in  the  histories  of 
Buddha,  Cristna,  Salivahana,  Pythagoras,  &c.  If  he  fail  in  his  attempt,  let  not  the  honest  inquirer 
for  truth  blame  me,  I  have  fairly  stated  Mr.  Parkhurst's  opinion  and  mode  of  accounting  for  the 
facts  which  I  have  developed,  because  I  consider  them  the  best  which  I  have  seen,  and  because  I 
should  not  have  acted  with  fairness  and  impartiality  had  I  not  stated  them.  They  have  a  ten- 
dency to  promote  the  interests  of  science,  not  to  injure  them, 

In  his  first  chapter  and  seventeenth  verse  Matthew  says,  "  So  all  the  geneiations  from 
"  Abraham  to  David  are  fourteen  generations  ;  and  from  David  until  the  carrying  away  into 
"  Babylon  are  fourteen  generations;  and  from  the  carrying  away  into  Babjlon  unto  Christ  are 
"  fourteen  generations."  Surely  nothing  can  have  a  more  mythological  appearance  than  this, 
We  must  not  forget  that  the  Bible  says,  the  age  of  man  is  seventy  years;  by  which  we  have 
already  seen  that  the  sura  of  seventy- two  years  is  almost  uniformly  meant.  These  three  series* 
of  generations  make  42,  which  multiplied  by  71i— 3003.  If  we  add  14  more  generations  be- 
fore Abraham  to  the  42~56,  we  shall  have  71|x56~4004,  the  correct  orthodox  chronological 
period.  If  we  then  add,  in  the  same  manner,  28  for  two  series  more,  making  84x7I|>  we 
shall  have  six  series  for  the  6000  years,  which  completes  the  mythos*  Nimrod  says,  "  As 
"  to  their  Manichaean  romance  legends  we  may  observe,  that  the  succession  of  Great  Abad, 
<c  (Bauddha,  or  Abaddon  from  the  bottomless  pit,)  and  the  thirteen  Abads,  implies  the  thirteen 
"generations  of  Solimans  or  theanthropic  rulers  from  Adam  to  Nimrod/'1  Now  the  Great 
Abad  or  Buddha  and  the  thirteen  make  fourteen,  and  this  makes  up  the  correct  number  to  com- 
plete the  mythos,  as  it  is  evident,  from  Nimrod,  that  the  Manichaeans  made  it  out.  Besides,  it 
appears  that  the  reckoning,  by  periods  offourteens,  is  exactly  in  character  with  the  gospel  history* 
The  author  of  the  Cambridge  Key  has  made  an  observation  which  shews,  in  a  very  striking  man- 
ner, the  universal  nature  of  the  mythos :  "  I  may  observe,  that  of  the  first  fourteen  dynasties  of 
"Manethon,  seven  are, without  names;  and  that  in  the  first  fourteen  dynasties  of  every  other 
"  nation  the  same  omission  is  observable.  The  Hebrews  only  give  the  names  of  Adam,  and  the 
"  six  princes  in  the  race  of  Seth,  who  reigned  in  succession.  The  Hindus  and  Chinese  give  the 
"  first  created,  and  six  princes  in  the  same  line:  the  Chaldaeans  those  in  the  race  of  Cain:  each 
"  nation  omits  the  names  in  the  other  race,  that  is,  the  names  by  which  they  were  known  as 
'<  sovereigns.  The  Old  Chronicle,  which  treats  of  Upper  Egypt,  gives  the  dynasties,  or  more 
"  properly  reigns,  complete,  making  Noah  the  fourteenth."*  This  accounts  for  the  series 
of  fourteen  before  Abraham  not  named  by  Matthew.  It  is  probable  that  the  difference  between 
the  Samaritan  and  Hebrew  chronology  has  arisen  from  a  corruption  of  the  Hebrew,  to  make 
it  suit  to  certain  mistaken  times  of  the  equinoxes  or  solstices  of  the  Greeks  and  Romans,  of 
eight  or  nine  days  alluded  to  by  Columella,  who  is  doubtful  whether  it  was  eight  or  nine  days— 
all  which  will  be  noticed  at  large  presently.  To  prove  this,  if  we  take  56  generations  and  multiply 
them  by  72,  and  add  for  the  8  days  and  part  of  8  days,  in  all  9  days — 9  generations — 9x72—648, 
we  shall  hax'e4680.3  But  if  we  take  the  nearly  correct  time  for  the  precession  in  one  sign, 
-f  2153-f  2153, -f35/j-f  16^zz374~5  degrees,  and  a  fraction  of  one  degree,  we  have  4680;  and  if  we 
take  another  fraction  of  one  degree,  we  have  2153-f  2153-f  357?4-36f,  we  have  4700.  If  we  mul- 
tiply the  more  correct  Manwantara,  71 1  by  56,  the  number  of  generations,  we  have  4004.  Here 
we  see  the  real  cause  of  the  difference  between  the  Samaritans  and  Jews.  The  former  took  the 


Vol.  II,  p,  509  '  Vol.  II,  p,  135.  3  See  Vol.  I,  p.  191, 


134  OBSERVATIONS. 

correct  time  by  the  precession,  which  did  not  cause  the  error  of  the  Greeks  and  Romans  of  9 
days ;  the  latter  took  the  common  erroneous  Greek  and  Roman,  and  thus  got  their  4004  years. 
It  seems  to  me  impossible  to  devise  any  thing  more  satisfactory  than  this.  We  must  not  forget 
what  I  have  said  formerly,  that  these  calculations  will  all  be  right  if  made  in  round  numbers,  if 
the  error  do  not  exceed  71  or  72  years,  which  mode  of  calculation,  for  the  festivals,  is  justified  by 
the  state  of  the  case,  as  well  as  by  the  observation  of  Columella.  This  we  shall  see  presently* 

An  Antara,  often  called  Outar1  by  our  travellers,  of  India,  means  a  generation  or  age,  and  a 
Manw-antara  is  an  age,  that  is  evidently  an  age  of  man,  and  consists  of  seventy-two  years,  or  of 
seventy-one  and  a  fraction— rather  better  than  a  half—  the  age  of  man  spoken  of  in  the  Bible. 
Here  we  have  the  fifty-six  Manwantaras  exactly  agreeing  with  Usher.  It  will  not  have  been  for- 
gotten that,  in  our  calculation  of  the  cycles,  we  always  deducted  for  the  precession  of  one  sign,  2160 
years.  An  age  or  generation  was  also  thirty  years.  The  Persians  said,  that  there  were  seventy-two 
Solomons,  that  is,  seventy- two  tuise  ta&i  before  the  flood:  these  were  30x72=2160,  the  years  of 
the  precession  in  one  sign.  In  these  cases  the  Soluxni  were  probably  incarnations  of  wisdom  or 
the  sun,  reigning  in  the  towns  where  the  temples  of  Solomon  were  built.  Mr.  Niebuhr  has  con- 
tended that,  from  the  peculiar  division  of  the  first  kings  of  Rome  into  astrological  peiiods,  making 
up  the  number  360,  combined  xvith  other  circumstances,  it  ib  apparent  that  not  a  leal  history  but 
a  mythos  must  have  been  intended,  and  this  reasoning  has  been  icceived  by  learned  men  with 
almost  univeisal  approbation.  Now,  in  consequence  of  meeting  with  the  history  of  Solomon  and 
Saul,  (or  Talut 2  as  he  is  called  both  in  India  and  Western  Arabia,)  and  many  other  particulars 
of  the  Jewish  history  both  in  India  and  Western  Syria,  the  use  of  astrological  numbers  in  the  his- 
tory of  the  Jews,  and  the  extraordinary  and  unaccountable  fact,  that  Herodotus  never  names  the 
magnificent  empire  of  Solomon,  it  is  apparent  that  the  whole  Jewish  history  is  an  allegory,  is,  in 
fact,  the  same  kind  of  history  as  that  of  the  first  three  hundred  years  of  Rome. 3  It  is  one  of  the 
parables  of  the  Christian  religion,  in  the  gospel  histories  of  which  Jesus  Christ  is  made,  in  so 
peculiar  a  manner,  to  teach  his  doctrines.  The  peculiarity  of  the  fourteen  numbered  periods  at 
once  proves  that  this  was  not  meant  for  real  history.  It  is  totally  incredible  that  such  round 
numbers  should  come  out  in  real  life  and  complete  the  sum  of  the  6000  years.  The  Mathemati- 
cians or  Chaldeans,  as  I  shall  presently  shew,  were  the  only  persons  who  really  understood  the 
principle  of  the  mythos  in  the  lime  of  Caesar,  which  induces  me  to  believe  that  the  whole  X^(r- 
tian  mythos  was  a  Masonic  or  Rossicrucian  mystery;  first,  in  part,  let  out  by  the  publication, 
under  Ptolemy,  of  the  Jewish  Scriptures,  (or  of  what  were  perhaps  only  a  part4  of  the  Jewish 
Scriptures,)  and  never,  in  fact,  all  openly  known  in  any  thing  approaching  to  a  whole — never  put 
together  or  explained  openly,  until  now  so  done  by  me.  It  would  originally  be  known  at  every 
great  temple,  like  Delphi,  Eleusis,  Dodona,  &c.  As  time  advanced,  parts  of  it  got  out  by  the 
treachery,  indiscretion,  or  insanity  of  the  initiated,  and  all  became  every  day  more  doubtful,  in 
consequence  of  the  neglect  of  intercalary  days,  which  was  throwing  the  system  into  confusion. 


1  The  word  Outara  means  an  age,  and  a  Man-outara  is  an  age  of  man.  *  See  Vol.  I.  pp.  546,  740,  741, 

3  The  Abbe*  Bdzin  says,  "No  Grecian  author  cited  Moses  before  Longinus,  who  lived  in  the  reign  of  Aurelian  " 
Phil,  of  Hist,  p  159     This  seems  a  very  curious  and  important  observation  indeed. 

4  The  book  of  Genesis  shews  evident  marks  of  its  being  a  compilation,  and  of  mutilation.    The  way  in  which  the 
tree  of  life  is  named,  ch.  ii.  ver.  9,  shews  that  some  account  of  it,  now  wanting,  must  have  preceded.    The  amalgama- 
tion of  the  X/^-tian  with  the  Jewish  mythos  in  North  and  South  India,  in  which  they  differ  from  the  present  canonical 
mythos  of  the  Jews,  which  does  not  include  the  crucifixion,  resuirection,  and  ascension,  &c.,  shews  that  we  have  not 
the  whole;  but  we  have  it  clearly  in  the  Apocrypha,  which  proves  that  the  mythos  was  a  secret  doctrine.    This  is  con- 
firmed by  the  extraordinary  circumstance  of  the  whole  mythos  being  found,  as  we  have  seen,  in  Mexico— Book  I. 
Chapter  IV. 


a 


OBSERVATIONS.  135 

Whenever  we  get  back  to  the  earliest  point  to  which  we  can  go,  xve  always  find  the  Chaldei  or 
Mathematici — those  persons  who  are  said  by  Josephus  to  have  handed  down  the  cycle  from  the 
Antediluvians,  the  persons,  I  think,  (as  shewn  by  Mr.  Hammer,)  who,  under  the  name  of  Mathe- 
matici, were  certainly  Freemasons.  The  historical  evidence  that  the  Chaldeans  were  Chasdim,  or 
that  the  Chasdim  were  Chaldeans,  is  clear;  but  I  think  Mr.  Bryant's  objection  to  the  etymologi- 
cal derivation  of  Chaldean  from  Chasdim  is  well  founded.  The  fact,  probably,  was,  that  the  Chas- 
dim or  Chasidim,  were  persons  of  the  college  of  Casi,  which  was  in  Ur  of  the  Chaldees,  or  Callidiia, 
or,  in  the  country  of  the  di-cali  or  ia  of  the  the  holy  Cali.  We  have  a  Casi  to  which  students  in 
medicine  went  to  study  the  Chaldean  language  in  two  places  in  North  India :  Benares,  anciently 
called  Casi,  and  the  temple  of  Solomon  in  Casi-mere. 1  This  order  of  Cyclopes  or  Calidei  or  Ma- 
thematici were  the  builders  of  Stonehenge  and  A  bury  in  the  West,  and  of  Dipaldenha,  the  temples 
of  Solomon,  the  Pyramids,  &c.,  &,c.,  in  the  East,  beginning  with  the  simplest  of  all  temples,  a 
Gilgal,  that  is,  stone  circle,  and  ending  with  the  highly  finished  York  Minster,  The  Chasdim  or 
Kasdim  or  Casi-di-im  were  Kasideans,  and  both  the  same  as  the  Callidei  or  Chaldei  or  Chasidim. 
The  Chalidi  were  followers  of  Cali,  the  female  deity  of  love  j  the  Casideans  were  from  anrr  ^ 
as  we  say  Chrs,  Bpo>£,  the  male  deity.  In  my  opinion  that  the  Chasideans  or  Kasideans  were 
Chaldei  and  Mathematici  and  Freemasons,  I  am  supported  by  Scaliger,  who  makes  them  knights 
of  the  Temple,  to  whom  the  duty  was  specially  devolved  of  maintaining  that  structure.  Scaliger 
says,  that  they  were  not  a  sect,  but  an  order  or  fraternity,  and  consisted  of  men  of  great  wealth 
and  power.2  The  circumstance  that  the  Kasideans  or  Casi- deans  were  an  order,  and  not  a  sect,  is 
very  important ;  for  this  accounts  for  their  being  found  in  several  sects  or  religions,  like  Freemasons, 
and  for  the  Templars  being  Kasideans.  The  description  applies  to  the  Freemasons  in  every  parti- 
cular ;  and  this  accounts  for  their  being  found  among  the  Essenes,  in  consequence  of  which  they  have 
been  thought  to  have  been  Essenes,  I  have  some  suspicion  that  the  Caraites  were  a  branch  of  them, 
and  were  named  after  the  district  called  Cozar  or  Caesar,  whence  the  Caspian  sea  was  called  Kisr. 
I  think  we  may  be  pretty  certain  that  the  Kasideans  were  masons  and  successors  of  the  Cyclopes, 
the  fabricators  of  the  stone  circles,  cromlehs,  &c.3  It  is  very  curious  to  observe,  that  not  one  in  a 
thousand  of  the  inquirers  into  the  antiquities  of  nations  ever  condescends  to  bestow  a  thought  on 
the  authors  of  these  very  numerous  edifices,  and  the  most  stupendous  monuments  on  the  face  of 
the  earth — to  be  found  in  all  countries,  even  of  the  new  as  well  as  of  the  old  world.  I  find  from 
Mr.  Sharon  Turner,4  that  the  year  of  the  Anglo-Saxons  began  on  the  25th  of  December.  The  night 
before  that  day,  they  called  Moedrenech,  Mother  Night.  It  was  spent  in  religious  ceremonies.  Our 
month  of  December  was  called  Giuli,  or  CErra  Geola,  and  the  month  of  January  was  called  CEftera 
Geola.  Bede  says,  the  Saxons  called  the  months  above-named  Geola  from  the  turning  of  the  sun  on 
that  day.5  Now  there  does  not  seem  any  reason  to  believe  that  they  had  learned  this  from  either 
the  Romans  or  the  Christians ;  and,  if  this  be  admitted,  we  have  here,  in  the  correct  fixation  of  the 
solstice,  a  decisive  and  triumphant  proof  that  the  Barbarian  Saxons  were  better  skilled  in  astro- 
nomy than  either  the  Greeks  or  Romans,  in  the  time  of  Caesar.  This  affords  strong  presumptive 
evidence  that  the  priests  or  Druids,  or  Callidei,  were  descendants  or  had  derived  their  learning 


1  See  Vol.  I.  p.  702.  a  Basnage,  Hist  Jews,  B.  n.  Ch.  xi  p,  126. 

3  The  numerous  circles  which  are  found  in  India  aie  said  by  the  inhabitants  to  have  been  erected  by  a  race  of  people 
culled  Chseones  or  Chaons,  who  are  said  to  have  been  pigmies.  Why  they  are  supposed  to  be  pigmies  I  cannot  ima- 
gine ;  but  the  word  Chseon  is  only  the  aspirated  ^Eon  or  the  Greek  A/«v,  and  has  the  meaning  of  cycle  as  well  as  ema- 
nation from  the  sun,  and  is  thus  a  cyclop,  one  of  the  Pi-clo  01  of  the  Cyclops. 

*  History  of  the  Pagan  or  Anglo-Saxons,  Vol.  II.  Ch.  iv.  *  The  Geola  is  evidently  our  goal,  used  in  racing. 


136  OBSERVATIONS. 

from  the  Chaldeeans  of  Tartary,  or  Eastern  Scythia,  or  North  India.  There  are  only  two  ways  of 
getting  over  this.  The  first  is,  to  attribute  it  to  accident.  The  second  is,  to  suppose  that  these 
ignorant  barbarians  took  their  Festival  from  the  corrected  calendar  of  the  Romans — with  whom 
they  were  at  perpetual  war.  Man  was  considered  a  microcosm  by  the  Mystics  5  and  as  he  was 
made  after  the  image  of  God,  and  as  God  was  the  Kosmos,  Mundus,  he  was  made  after  the  image 
of  the  world,  the  To  Oav,  the  To  Ov.  We  have  before  observed,  in  numerous  instances,  his 
close  connexion  with  the  renewing  cycles,  and  on  this  account  the  first  race  of  one-eyed  beings, 
called  Cyclopes  or  KuxXozre?,  made  after  the  image  of  God,  the  sun,  had  only  one  eye.  After 
some  time,  and  for  the  same  reason^  the  Hero  Gods — Jupiter  in  the  West,  and  Vishnu  in  the  East, 
came  to  have  three  eyes  in  imitation  of  the  supposed  image  of  the  Trimurti.  In  strict  accordance 
with  this  was  the  renewed  incarnation  of  the  Solar  Deity,  the  Loyo£,  in  every  cycle,  in  every 
neros,  in  which  every  thing  was  supposed  to  be  renewed — new  Argonauts,  new  Troys,  &c.  Tims 
the  Genius  of  each  c\  cle,  every  year  as  it  revolved,  was  celebrated  nncrocosmically.  In  allusion 
to  this,  he  was  born  with  the  new-born  Sun  on  the  moment  when  the  sun  began  to  increase  on  the 
25th  of  December,  and  he  was  feigned  to  die,  and  be  put  to  death,  and  to  rise  from  the  grave  after 
three  days,  at  the  vernal  equinox.  The  God  was  continued  by  renewed  incarnation  till  he  came 
again,  till  the  cycle  ended  and  was  renewed,  till  the  end  of  the  6000  years.  This  is  still  exempli- 
fied in  the  Lamas  of  Tibet,  and  in  the  Popes,  in  all  things  yet  more  similar  than,  from  the  lapse  of 
time  and  their  great  distance,  could  be  expected.  Here  we  find  the  reason  why  some  of  the  Popcb, 
intoxicated  with  silly  vanity,  let  out  the  secret  and  called  themselves  Gods  upon  earth ;  and  this 
is  the  reason  why,  as  incarnations  of  the  Creator  of  Heaven,  Earth,  and  Hell,  they  wear  the 
triple  crown.  The  ceremonies  of  the  Romish  church  consist  almost  entirely  of  scenic  representa- 
tions of  the  acts  of  Jesus  Christ.  All  his  history  is  acted  over  every  year  $  a  measure  well  calcu- 
lated to  keep  the  mythos  in  the  minds  of  the  people,  for  which  our  reading  of  the  gospel  histories 
has  been  substituted.  Of  the  same  nature  were  our  sacred  dramas,  or  mysteries  as  they  were 
called,  of  the  middle  ages.  Of  the  same  nature  were  the  plays  of  ^Eschylus,  in  which,  as  I  have 
before  remarked,  we  have  the  Prometheus  bound,  so  called  to  disguise  ita  but  which  ought  to  be 
the  Prometheus  crucified*  After  his  resurrection  Jesus  is  said  to  have  gone  before  his  disciples 
into  Galilee  3  *  that  is,  Fa^-aTuia  or  N>-^K-^I  gl-al-ia,  the  country  of  the  circle  or  revolution.  We 
must  not  forget  that  Sir  William  Drummond  proved  that  all  the  Hebrew  names  of  places  in  the 
holy  land  were  astronomical.  I  have  no  doubt  that  these  names  were  given  by  Jobhua  when  he 
conquered,  settled,  and  divided  it  among  his  twelve  tribes,  and  that  all  those  names  Imd  a  refe- 
rence to  the  solar  mythos.  The  same  mythos  prevailed  in  almost  every  country,  and  this  is  the 
reason  why  we  find  the  same  names  in  every  country.  They  were  the  bacred  or  religious  names, 
the  places,  piobably,  having  other  common  names,  and  were  necessary  for  their  religious  ritcw; 
their  search  for  the  members  of  Bacchus,  of  Osiris,  &c.,  or  for  the  journey  of  the  Mary's  to  look 
for  the  body  of  Christ.  We  must  not  forget  that  we  have  the  three  Mary's  in  Britain  and  in 
Gaul,  one  of  them  the  Firgo  Paritura,  and  at  Delphi,  as  well  as  in  Palestine.  All  the  great  out- 
lines of  the  mythoses  were  evidently  the  same,  though,  of  course,  in  a  long  series  of  years,  they 
varied  in  small  matters.  But  the  similarity,  as  we  find,  would  continue  the  longest  in  the  names 
of  places  and  countries, — though,  as  I  have  just  said,  I  do  not  suppose  those  bacied  names  wen- 
those  in  common  use.  I  have  no  doubt  that  every  country  and  place  had  two  names  at  least. 
Each  independent  territory  had  its  sacred  mount  or  Olympus,  &c,  In  time,  as  one  state  or  tribe 


Mark  xvi.  7. 


OBSERVATIONS.  137 

conquered  another,  or  as  a  country  of  twelve  tribes  divided,  the  two  mythoses  would  be  thrown 
together  or  divided,  and  perhaps  a  new  mount  adopted  by  part  of  the  tribes,  as  a  new  mount  \ui<- 
adopted  at  Jerusalem,  It  was  not  in  the  nature  of  things  that  either  the  twelve  tribes  or  their 
mythos  should  always  continue.  We  have  hundreds  of  Juptters  or  Gods  I  E,  n*  or  Jab ;  all  the 
Godfa  were  Jah  and  Rajah,  or  Roi-Jah.  We  have  numbers  of  Mithras,  Bacchuses,  Herculeses, 
&c.j  &c.  Sometimes  they  were  multiplied  by  the  genii  of  the  nine  cycles,  all  going  by  the  same 
name.  Sometimes,  as  in  the  case  of  Bacchus  or  Hercules,  by  the  God  or  Genius  of  one  cycle 
taking  the  same  name  in  man)  different  countries.  All  this  has  led  to  the  confusion  which,  in 
these  matters,  has  hitherto  prevailed,  and  necessarily  prevailed,  In  my  opinion  the  singularity  of 
the  regular  periods  observed  by  Niebuhr  sufficiently  proves  the  mythos ;  but  there  are  traces  of 
another  period,  of  which  Mr.  Niebuhr  had  no  knowledge,  to  be  found  in  Cato, l  who  gives  a 
different  account,  and  sayb,  that  Troy  was  taken  432  years  befoie  the  foundation  of  Rome.  Here 
we  have  evidently  the  two  numbers  on  which  the  cycles  of  2160 — 21,600 — 432,000,  are  founded.  In 
the  multitude  of  our  researches  we  have  very  often  met  with  the  word  sam  nttf  sm'or  nD  sm9  as 
a  name  of  the  sun,  I  feel  greatly  surprised  at  myself  that  my  mind  should  have  never  be*»n  turned  to 
this  curious  and  important  word,  evidently  the  Roman  Sumnaut2  Its  numeral  power  is  §—200,  Mrr: 
40—240.  For  reasons  which  we  shall  soon  see,  this  has  probably  been  its  meaning  111  the  Latin  or 
Etruscan,  But  as  I  have,  in  a  future  book,  established  the  fact  on  as  good  evidence  (viz.  a  high 
probability)  as  these  matters  "will  admit,  that  the  last  three  letters  of  th.e  alphabets  were  inter- 
changeable as  far  as  regards  their  powers  of  notation,  we  may  consider  the  Hebrew  meaning  to  be 
the  same,  namely,  240.  In  the  Hebrew,  as  a  verb,  it  means  to  place  in  order.  In  its  plural,  it  it> 
applied,  in  the  first  verse  of  Genesis,  to  the  planetary  bodies,  and,  generally  speaking,  I  believe  it 
may  be  rendered  a  planetary  body,  ranking  the  sun  as  one — for  it  is  constantly  used  for  the  sun. 
Mr.  Parkhurst  observes,  that  probably  the  idol  Chemin  of  the  ne\v  world  was  the  feame  word,  as  it 
had  the  same  meaning.  Asa  name  of  the  sun,  it  came  to  denote  the  trinity  (as  Mr.  Parkhurst 
shews  that  it  did).  Jn  strict  keeping  with  all  my  previous  doctrines,  it  means  to  place  w  order 
with  great  care,  and  to  make  waste  and  utterly  desolate  and  in  disorder ;  herein  exhibiting  the 
Generator  and  Destroyer.  It  meant  an  onion,  from  the  regular  disposition  of  the  involucra  or  in- 
teguments.3 An  onion  was  considered  to  be  O.UM  rwv  atavwv. 

I  must  now  request  my  reader  to  turn  to  Volume  I.  pp.  647,  648,  658,  and  he  will  see  it 
proved,  by  various  authorities,  that  the  fish  Cannes  was  in  name  the  same  ab  John.  John 
was  the  cousin  of  Jesus.  Now,  I  think,  there  can  be  no  doubt,  that  Arjoon,  of  the  Indian*,, 
is  the  same  as  the  John  of  the  Christians.  His  name  with  the  prefix  Ar,  which  I  do  riot  un- 
derstand, is  the  same,  Arjoon  was  the  cousin  of  Cristna,  and  nearly  every  thing  which  was 
said  of  Rama  is  said  of  Ar-joon.  It  is  remarkable  that  Cristna  and  Rama  are  said  to  be  the 
same.  Then,  if  Rama  is  the  same  as  Arjoon,  Arjoon  and  Cristna  must  he  the  same.  John 
is  the  cousin  of  Christ,  Arjoon  of  Cristna.  Christ  is  represented  both  by  the  Lamb  and  by 
a  Fish  or  the  Fishes.  The  Lamb  is  Ram,  the  Fish  is  John  or  Cannes.  In  the  stale  of  the 
Planisphere  at  the  ninth  cycle,  John  or  Cannes  or  Pisces,  had  been  running  300  years,  or  vuib 
declining  before  Jesus,  in  the  ninth  cycle  of  the  Neros,  had  begun.  Though  different  cycles, 
they  were,  as  forming  a  part  of  the  whole  large  one  of  the  Zodiac,  or  2160  years,  the  bame.  Thus 
John  had  passed  360  years,  more  than  half  of  a  cycle  of  600,  when  Jesus  began  his  cycle. 
All  the  cycles  of  the  Neros  would  be  cycles  of  the  Ram  or  Lamb,  whilst  the  equinox  was  passing 

J  Antiquit  Rom  Lib  i,  Sect.  Ixxiv  p  59;  Horn  et  ses  Edit*,  par  D'Uilmn,  p  41. 

*  Refer  to  Appendix  of  first  Volume,  p.  833,  for  corruption  of  Turn,  Sain,  Cain ,  it  shews  Sam  to  be  the  original. 

*  Numb.  xi.  5;  Paikhurst  in  voce;  Hutchin&on's  Works,  Vol  IV  p  262. 

T 


338  OBSERVATIONS. 

through  Aries;  and  of  the  Fish,  whilst  it  was  passing  through  Pisces.  Thus  Rama  and  Ciistna 
were  the  same.  Joannes— 240,  and  RM-240,  the  name  of  the  sacred  number  of  Rome,  or  the 
city  of  Rama,  as  pointed  out  by  Niebuhr.  The  period  of  360  years,  which  John  or  Pisces  preceded 
Jesus,  will  form  a  cycle  with  the  21,600,  as  well  also  as  Rome's  sacred  number  of  240.  Thus  we 
find  Ramas  in  the  history  of  all  the  cycles  connected  with  Cribtna,  and  subsequently  we  find 
Johns.  I  think  the  Eastern  nations,  in  a  particular  manner,  attached  themselves  to  the  number 
0,  the  van;  and  the  Western  to  the  number  o.  (We  must  never  forget  Pythagoras's  doctrine  of 
numbers  )  The  first,  to  the  6x12=72,  and  72x6iz432.  The  latter,  to  the  5x10=00,  and  60X10 
—360.  The  6,  the  vau,  the  even  number,  was  for  the  female;  the  5,  the  odd,  for  the  male;  and  the 
two  united  formed  the  cycle  or  sacred  number,  4320.  The  five  is  the  n  or  He,  the  male  in  Saxon 
and  Hebrew.  The  two  together  make  the  Evan  ;  and  also  the  KKV>,  aYua0j=28.  Although  I  can- 
not exactly  explain  how  or  by  what  steps  it  arose,  yet  it  is  clear  to  me  that  the  sacred  number, 
240,  of  the  Romans,  arose  from  CDltf  s?wzz240;  and,  in  the  plural,  their  God  Saman.  Mr.  Niebuhr 
has  shewn  how  both  the  number  of  360,  and  the  number  of  240,  were  used  by  the  Romans,  in  each 
case  making  up  their  number  of  1440,  from  the  destruction  of  Troy  to  the  founding  of  Nova 
Roma,  bv  Constantine,  on  the  seven  hillb,  in  Hie  Thracian  Romelia  or  the  Romclia  of  Thrace, 
uhere  the  widows  were  burnt  on  the  funeral  piles  of  their  husbands — in  a  countiy  called  Sindi, 
having  the  religion  of  the  X^g.  Although  I  cannot  explain  how  it  was  made  out,  I  think  I  can 
see  a  high  probability,  that  this  mythos  of  the  Romans  and  of  Constantino  was  closely  connected 
with,  or  was  an  integral  part  of,  the  mythos  of  the  East,  of  Virgil,  as  we  might  expect  from  the 
doctrine  of  Ammonius  Saccas,  that,  in  the  main,  all  the  religions  were  the  same.  I  must  now 
make  a  few  observations  on  the  want  of  absolute  accuracy  in  round  numbers,  which  shews  itself  in 
almost  all  the  calculations  ;  but,  if  we  look  closely  into  the  matter,  we  shall  observe,  that  this  is 
an  effect  which,  in  most  cases,  must  necessarily  arise  from  the  primary  numbers  of  nature,  on 
which  they  are  founded,  not  being  accurate.  Thus,  for  instance,  the  Millenium  is  founded  on  the 
Neros;  but  the  correct  Neros  depends,  by  nature,  on  the  fraction  of  a  second  of  time :  and  the 
question  often  presents  itself,  whether  we  are  to  take  2153  or  2160.  It  is  obvious  that,  by  taking 
a  fraction,  I  could  easily  bring  out  my  whole  round  number  of  6000 ;  but  cut  lono  f  It  is  suffici- 
ently near  for  the  vulgar  runners  after  the  Millenium.  It  is  evident,  or  in  a  few  minutes  will  be 
so,  that  all  these  little  errors  were  perfectly  well  known  to  the  Chaldeans.  In  addition  to  these 
considerations  I  shall  shew,  in  a  future  book,  that  the  Chaldeans  foresaw  that  a  Comet  would 
affect  the  earth  in  more  than  one  of  its  progresses  \  and,  by  its  disturbing  force,  necessarily  cause 
an  irregularity^  from  its  nature  unknown,  but,  on  the  whole,  even  of  several  years.  This  is  per- 
fectly justified  by  the  retardation  wlr'ch  astronomers  observed  lo  take  place  in  Jupiter  when  the 
Comet  [of  1680?]  approached  that  planet.1  I  think  these  considerations  are  quite  sufficient 
to  answer  the  above  small  objections  for  the  present ;  and  I  shall  now  proceed  to  the  complete 
development  of  the  secret  Romish  system. 

If  my  reader  .will  revert  to  Volume  I.  pp.  175,  18-2,  191,  he  will  observe  that  the  Indian  scholars 
agree  in  stating  it  to  be  the  unanimous  doctrine  of  the  Brahmins,  that  their  Cali  Yug  began  3101 
jears  before  Christ,  that,  at  that  time,  the  flood  took  place,  and  that  the  sun  entered  the  zodiacal 
sign  Aries  at  the  vernal  equinox.  Here,  in  the  date  of  the  sun's  entrance  into  Aries,  there  appears 

1  The  Author's  appaiently  premature  decease  prevented  his  filling  up  tlie  blank  he  had  here  left  in  his  MS,  If  lu» 
leferred  to  the  Comet  of  1680,  (as  submitted  in  the  brackets,)  liis  statement  is  dhectly  opposed  to  the  conclusions  of 
Dr.  Halley,  who,  "having  observed  that"  it  "came  very  near  Jupiter  in  the  summer  of  J 681,  above  a  year  before  lib 
last  appearance,  and  remained  several  months  in  the  neighbourhood  of  that  planet,  judged  that  circumstance  alone 
sufficient  to  have  considerably  ictarded  its  motion  and  prolonged  the  duration  of  its  revolution."— Ebsuy  to wunls  a 
History  of  the  principal  Comets,  &c  ,  pp,  64,  65,  Glasgow, 


OBSERVATIONS.  139 

to  me  to  be  an  error  of  nearly  600  years,  which  has  never  been  observed  by  any  of  our  oriented 
astronomers*  The  Brahmins,  when  questioned  upon  this  point,  say,  Those  events  happened  when 
the  Sun  and  Moon  were  in  a  certain  position,  which  was  obberved  at  the  time  it  took  place,  and 
that  time  is  only  to  be  known  by  back-reckoning.  This  error  is  of  great  moment,  and,  if  I  be 
right,  it  is  a  most  extraordinary  circumstance  that  it  has  been  overlooked  by  all  the  orientalists : 
for  the  Sun  certainly  did  not  enter  the  sign  Aries  until  about  2520  years  before  Christ.  If  our 
orientalists  did  not  observe  it,  the  fact  proves  with  how  very  little  attention  they  read^  and  how 
very  superficially  they  consider  these  subjects.  At  all  events  I  believe  they  have  never  made  any 
observations  upon  it. 

I  will  now  try  to  explain  the  error,  and  to  shew  how  it  aro&e.  "  Columella  says,1  the  17th  of 
ft  December  the  sun  passes  into  Capiicorn  ;  it  is  the  WINTER  SOLSTICE,  as  Hipparchus  will  have  it. 
"  The  24th  of  December  is  the  winter  solstice,  AS  THE  CHALD^EAXS  OBSKRVB."2 

Now  it  is  well  known  that  Caesar,  with  the  assistance  of  a  celebrated  Chaldean  astronomer  from 
Egypt,  called  Sosigenes,  ascertained  the  winter  solstice  to  take  place  on  the  25th  of  December,  at 
thirty  minutes  past  one  o'clock  in  the  morning.  And  it  is  a  striking  circumstance  that  he  appear** 
from  the  expression  of  Colnmella  to  have  availed  himself  of  the  reckoning  of  the  Chaldeans,  whom 
my  reader  will  recollect  I  have  shewn  to  have  coine,  with  Abraham,  or  the  Brahmin,  from  India, 
and  whom  our  historians  affect  to  treat  with  contempt,  as  having,  in  the  time  of  Caesar,  become 
mere  charlatans  or  conjurors;  but  who  were,  as  appears  from  the  facts  above-named,  in  reality 
the  only  persons  who  had  a  sufficient  knowledge  of  astronomy  to  correct  the  calendar,  which  had 
fallen  into  the  utmost  confusion.  This  any  one  may  see  by  looking  at  our  common  globes,  where 
he  will  find  the  Vernal  equinox  fixed  to  the  30th  of  Aquarius,  which  makes  the  equinox  to  fall  on 
the  25th  of  Pisces,  or  March,  1800  years  ago,  by  calculating  back  the  precesbion  25  degiees,  at  19. 
years  to  a  degree.  Now,  from  the  17th  of  December  (the  solstice,  accoiding  to  Hipparchus)  to 
the  25th,  according  to  the  Chaldeans,  there  is  a  space  of  8  days,  which  answers  to  8  degrees,  and 
as  the  solstice  precedes  a  degree  in  72  years,  it  makes  in  time,  calculated  on  these  data,  an  error 
of  576  years:  8x72~o?6.  The  Brahmins  at  this  day,  as  we  have  formerly  shewn,  fix  the  en- 
trance of  the  equinoctial  sun  into  the  sign  Aries  and  their  Cali  Yug,  3101  years  before  the  time 
Usher  fixed  for  the  birth  of  Christ  5  in  which  he  made  a  mistake  of  four  years.  Now,  if  we  allow 
for  this  error  of  Usher's  of  four  years,  the  time  to  the  date  of  the  Cali  Yug  is  3096  years  B.  C., 
and  the  error  of  the  Brahmins  is  exactly  576  years.  For,  from  the  25th  of  Pisces,  reckoning  back 
to  the  first  of  Aries,  there  are  not  43  degrees,  as  the  Brahmin  calculation  would  require,  but  35 
degrees  only;  which  number,  multiplied  by  72?  gives  2520  \  and  ibis  sum  added  to  576  makes 
3096 -f  4n3 100.  This  proves  that  the  present  Brahmins,  when  they  fix  their  Cali  Yug  by  back 
calculation,  are  exactly  in  the  same  error  as  Hipparchus,  the  Greeks  and  the  Romans  were,  as  to 
the  time  of  the  solstice. 

The  next  question  which  arises  is,  How  the  Brahmins  fell  into  this  error  of  eight  days  in  the 
date  of  the  solstice,  and  into  its  consequent  error  of  576  years  ?  And  now,  I  think,  we  shall  find 
another  striking  and  curious  coincidence,  which  will  go  far  towards  proving  that  the  Hindoo 
system  must  have  been  founded  on  observation,  near  5000  years  before  Christ,  We  have  seen 
that  there  were  eight  Avatars  believed  to  have  passed  in  Siain,  and  eight  Saecula  believed  to  have 
passed  at  Rome,  at  the  birth  of  Christ.  These  eight  Avatars  and  Saecula  I  have  shewn  to  be 
Neroses, 3 

Lalande,  in  his  astronomy, 4  says,  "  Si  Ton  emploie  la  duree  de  Tannee  que  nous  connoissons,  et 


1  Book  xi.  Ch  ii.  *  Bentley,  Hist,  A&t.  p.  2S1. 

*  See  Vol.  I.  1/5-177,  215.  4  Tome  II.  Ast.  15/0,  etl  3. 


140  OBSERVATIONS. 

"  le  mois  synodiquc  tel  quo  nous  Vavons  indique  ci-devant,  c'est-a-dire,  des  mois  de  291}  12h,  44', 
"  3",  chacun,  Ton  aura  2bh,  1',  42"  de  trop,  clans  les  sept  mille,  quatre  cent,  vingt-une  lunaisons: 
"  ainsi  la  lime  retarderoit  de  plus  d'un  jour  au  bout  de  six  cents  ans."  If  my  leader  will  look 
back  to  Volume  L  p.  169,  he  will  find  the  above  passage  quoted,  and  a  promise  there  made  that  1 
would  return  to  it.  From  this  observation  it  appears  that  there  was,  in  fact,  an  inaccuracy  in 
each  Neros  or  Saeculum  of  more  than  one  day  in  calculating  it  exactly  at  600  years ;  which,  if  the 
solstice  were  settled,  as  of  course  it  would  be  by  the  cycle  invented  for  the  purpose  of  settling  it, 
but  without  taking  the  error  into  the  account,  would,  in  eight  Ssecula,  cause  it  to  be  fixed  to 
the  17th  day  of  December,  instead  of  the  25th,  and  produce  the  mistake  of  the  eight  days,  and 
the  consequent  error  of  576  years.  To  keep  the  reckoning  right,  a  day  and  part  of  a  day  ought  to 
have  been  intercalated  every  600  years, 

The  truth  of  what  I  have  just  now  stated  may  be  shewn  in  another  way.  In  reality  the  space 
the  sun  passed  through,  that  is,  preceded,  from  his  entrance  into  Aries  to  the  time  of  Christ,  was 
thirty-five  degrees,  which  make  or  answer  to  two  thousand,  five  hundred,  and  twenty  years :  35  X 
72zi55SO.  The  time  the  Brahmins  fixed  for  their  Cali  Yug  and  the  entrance  of  the  Sun  into  Aries 
being  3100  years  B.  C,  3100— 2520zzoSO,  which  was  their  mistake.  But  5SO-f-79ir8,  with  a 
remainder  of  4,  which,  Usher's  mistake  corrected,  is  576,  the  exact  number  it  ought  to  be. 
The  eight  degrees  answer  to  the  eight  days  which  the  solbtice,  in  the  time  of  Ciusar,  was  wrong. 

In  or  about  the  year  3100  was  a  remarkable  conjunction  of  the  planets,  as  Sir  W.  Jones,  Buill}, 
and  others,  profess  to  have  ascertained.  This  is  the  pivot  on  which  all  the  Brahmins'  calculations 
hinge ;  and  as  the  MODERN  Brahmins  reckoned  by  the  Neros  to  the  time  of  Christ,  without  under- 
standing the  principle  of  the  calculation,  tbey  thus  got  wrong  in  their  solstices  eight  days. 

The  difficulty  which  Figulus l  and  others  found  in  making  out  the  true  time  arose  from  inat- 
tention to,  or  ignorance  of,  the  necessity  of  making  the  requisite  intercalation  $  and  the  error  had 
reached,  in  the  time  of  Figulus,  to  within  a  very  few  years  of  an  entire  saeculum*  This  would 
increase  the  difficulty,  and,  in  fact,  would  render  the  number  of  cycles  doubtful, — that  is,  whether 
the  new  cycle — that  of  Christ — was  the  ninth  or  the  tenth.  This  accounts  for  Virgil's  policy  in 
writing  in  such  an  equivocal  manner,  that  his  prophecy  might  answer  either  to  the  latter  part  of 
the  current  cycle,  or  to  the  last  cycle. 

Now,  I  apprehend,  after  the  philosophers  found  that  the  cycle  of  the  Neros  made  a  cycle  with 
the  number  of  years  of  the  precession  in  ten  signs  of  the  zodiac,  namely,  in  91,600  years,  they 
adopted  the  plan,  in  calculating  their  time,  of  starting  from  the  flood  or  the  Call  Yug,  both  back- 
wards and  forwards,  as  a  kind  of  fulcrum,  and  of  deducting  the  sum  of  2160  years,  the  precession 
for  one  sign,  because  at  that  period  a  new  system  of  calculation  necessarily  began  upon  a  new 
principle.  The  former  calculation  was  made  upon  the  cycle  of  360,  the  days  in  a  year,  and  the 
lunar  time  of  30  days  in  a  month.  These  two  formed  a  perfect  cycle :  no  intercalations  would  be 
wanted :  and  all  the  knowledge  of  astronomy,  as  far  as  was  of  any  consequence  to  the  first  inha- 
bitants, would  be  known  and  reduced  to  the  smallest  space  imaginable.  They  found,  that  if  they 
calculated  backwards  by  the  periods  of  years  of  precession  in  a  sign,  (as  they  must  in  future  cal- 
culate forwards  by  them,  if  they  meant  to  keep  their  time  correctly,)  these  periods  would  exactly 
agree  backwards  with  the  calculation  forwards  ;  so  that  they  could  calculate  backward  before  the 
Cali  Yug,  as  correctly  as  forwards  from  it,— the  360  days  in  a  year  making  a  perfect  cycle,  and 
these  years,  in  periods  of  360  or  790  or  2160  years,  making  a  perfect  c>cle  backward,  in  a  circle 
to  the  21,600  the  years  in  ten  signs,  as  they  were  obliged  to  calculate  forwards  to  the  same 
period.  In  short,  by  this  contrivance,  notwithstanding  the  gieat  change  in  the  lengths  of  the 

1  See  Vol.  I.  pp.  185-187,  2,33, 


OBSERVATIONS.  J4| 

year  and  month,  which  I  shall  explain  hereafter,  the  calculations  backwards  would  be  perfectly 
assimilated  to  those  forwards,  and  would,  supposing  the  equinox  to  precede  only  about  50"  in  h 
year,  or  on  the  average  or  in  mean  time  to  precede  after  this  rate,  and  that  the  Soli-lunar  period 
of  600  years  was  correct,  be  also  perfectly  true.  Thus  they  would  be  able  to  calculate  by  signs 
round  the  circle  of  the  zodiac  backwards,  as  they  did  in  like  manner  by  signs  forwards,  and,  coi- 
rectly  too,  for  any  length  of  time.  It  is  also  very  worthy  of  observation,  that  the  cycle  of  SOX) 
makes  a  perfect  cycle  with  the  great  precessional  one  of  25,990  years. 

Now,  if  the  reader  will  examine  caiefully  the  different  astronomical  calculations  which  I  have 
made  in  the  fifth  book  of  the  first  volume,  he  will  find  no  satisfactory  reason  given  for  the  fact  of 
the  different  arithmetical  sums  coming  out  correct  from  the  calculations,  the  bum  of  S160  yearb 
being  first  deducted  ;  though  the  coincidence  of  the  numbers  shewed  that  it  could  not  be  the 
effect  of  accident,  but  that  they  must  be  true,  whatever  might  be  the  cause.  Here  we  find  the 
whole  satisfactorily  explained,  and  an  adequate  reason  assigned  for  the  conduct  of  the  astrono- 
mers. Very  certain  I  am  that  I  shall  prove,  all  the  ancients  believed  that  the  year  was  originally 
only  360  days  long.  Whether  this  be  true  or  false,  I  contend,  thdt  I  have  raised  the  very  highest 
probability,  that,  in  their  calculations  of  time,  they  proceeded  upon  this  belief,  and  that  its  admit- 
ted duration  had  changed  in  a  later  day. 

The  lustrums  five  and  six  were  the  roots  of  all  the  calculations*  The  five  was  the  lustrum 
when  the  year  was  360  days  long :  the  six  when  it  came  to  be  365.  In  the  first  case  the  preces- 
sion of  the  equinoxes  was  supposed  to  have  taken  place  after  the  rate  of  36"  in  a  degree,  and  of 
36,000  years  in  the  circle.  Thus  we  find  the  sum  of  36,000  to  be  called  the  great  year.  (The 
Neros  600,  and  the  Millenium  6000,  make  cycles  with  this.)  In  the  second  case,  when  the  pre- 
cession was  supposed  to  take  place  in  50",  and  25,9"20  in  the  circle  5  25,920  was  the  great  year. 
But  with  this  the  former  number  will  not  make  a  cycle  j  therefore,  as  said  formerly,  ten  signs 
%vere  taken,  which,  at  50"  to  a  degiee,  and  72  to  a  sign,  make  21,600  ;  and  with  this,  both  the  jive 
and  $?"#,  and  the  old  numbers,  all  make  cycles.  Now,  it  is  worthy  of  observation,  that  the  five  and 
its  multiples  make  a  cycle  with  the  great  precessional  year  36,000 ;  and  the  six  and  its  multiples 
make  a  cycle  with  the  great  artificial  year  of  21,600,  the  united  cycle  of  the  two,  with  the  great 
year  of  36,000,  and  with  the  still  greater  artificial  cycle  of  432,000,  as  well  as  with  the  real  cycle 
of  -25,920. 

The  Romans  must  have  had  two  computations  of  time,  both  of  which  were  wrong.  For,  besides 
the  misplacing  of  the  solstice,  which  we  have  learnt  from  Columella,  their  "year  differed  by  an 
"  excess  of  67  days  from  the  true  time!' l  Now,  although  some  of  their  festivals,  which  they  did 
not  understand,  might  be  wrong  67  days,  we  cannot  believe  that  the  solstice  could  get  so  far 
wrong.  We  may  almost  as  soon  suppose  they  would  mistake  the  equinox  for  the  solstice. 

It  is  worthy  of  observation  that  the  persons  employed  by  Caesar  were  the  Chaldeans,  and  that 
these  mere  fortune-tellers  and  conjurers,  as  our  priests  call  them,  were  so  well  informed,  that  they 
could  fix  the  time  of  the  solstice  to  half  an  hour— to  half  past  one  in  the  morning.  It  is  evident 
these  Calidei,  or  Chaldeans,  or  Casi- deans,  or  Chasidim,  or  Mathematici,  or  Templars,  or  Rosi- 
crucian*.,  or  Nousareans,  or  Mandaites,  or  lohnites,  or  Essenseans,  or  Carmelites,  or  Freemasons, 
were  then  the  best  calculators  and  astronomers  in  the  world. 

Columella  *  says,  "  Nor  am  I  ignorant  of  Hipparchus's  computation,  which  teaches,  that  the 
"  solstices  and  equinoxes  do  not  happen  in  the  eighth,  but  in  the  first  degree  of  the  signs.  But 
"  in  this  rural  discipline,  I  now  follow  the  calculations  of  Eudoxus  and  Meton,  and  those  of  ancient 
*<  astronomer*,  which  arc  adapted  to  the  public  sacrifices  $  because  husbandmen  are  both  better 

'  Niebiihr,  Vol.  I.  p  208,  ed.  Walter.  *  Book  ix,  Ch.  xiv. 


142  OBSERVATIONS. 

lC  acquainted  with  that  old  opinion  which  has  been  commonly  entertained :  nor  yet  is  the  nicenes& 
"  and  exactness  of  Hipparchus  necessary  to  the  grosser  apprehensions  and  scanty  learning  of 
"  husbandmen."  From  this  it  is  evident,  that  the  festivals  were  not  fixed  with  niceness,  to  use 
the  words  of  Columella;  but,  we  may  fairly  suppose,  in  whole  numbers,  which  will  justify  me  in 
doing  the  same.  Thus,  like  Colurnella,  I  have  calculated  roughly  and  by  round  numbers  j  but  this 
Mas  not  the  way  the  Chaldean  magicians  or  conjurors  reckoned.  They  formed  their  calculation  to 
ti  minute — to  thirty  minutes  past  one  in  the  morning ;  consequently  they  must  have  known  that  it 
would  be  necessary  to  intercalate  one  day  and  part  of  a  day  every  600  years :  and  this  I  have  no 
doubt  that  they  did,  wherever  they  had  the  regulation  of  the  festivals  in  their  Judsean,  secret,  ma- 
sonic, Xpjer-tiaii  festivals. 

If  my  reader  have  attended  closely  to  what  he  has  read,  he  will  have  observed  that  there  is  an 
error  of  a  day  and  a  part  of  a  day,  about  one- eighth  of  a  day,  every  (iOO  years,  and  that  I  have  only 
accounted  for  the  day. 

This  remaining  error  I  shall  now  account  for.  I  think  it  will  not  be  denied  that  I  have  unveiled 
a  pretty  large  number  of  curious  mythoses  ;  but  the  most  curious  of  all  I  have  now  to  unfold.  WP 
have  seen  that  all  the  Buddhas,  Cristuas,  Salivahanas,  Adonibes,  Atyses,  Mithras,  Bacchuses* 
Herculeses,  were  put  to  death  and  rose  again  from  the  grave,  part  certainly,  and  all  probably,  aftei 
three  days,1  to  life  and  immortality.  We  have  seen  from  the  unquestionable  testimony  of  the 
Roman  Saint,  Bishop,  and  Martyr,  Irenseus,  that  the  real  Jesus  of  Nazareth  was  not  put  to  death. 
But  yet,  according  to  the  Romish  gospel  histories,  he  was  actually  put  to  death  by  crucifixion. 
In  the  gospel  of  the  Romish  Jesus,  we  merely  have  the  account  that  he  was  a  part  of  three  days  in 
the  grave.  But  tradition  informs  us  that  he  was  buried  on  the  evening  of  Friday ;  he  continued 
in  the  tomb  till  midnight  of  Saturday  was  past,  and  rose  the  moment  the  morning  of  Sunday  com- 
menced. Thus  he  occupied  the  tomb  in  three  successive  days,  though  for  only  one  day  of  24 
hours,  and  a  part  of  a  day  of  24  hours'  duration.  This  professed  entombment  is  meant  figura- 
tively to  represent  a  certain  time  that  was  considered  necessary  to  be  intercalated,  in  the  neros,  us 
I  shall  now  describe. 2 
There  is  an  error  in  the  Soli-lunar  cycle  of  the  Neros  of  one  day  and  a  part  of  a  day  in  every 

1  In  the  case  of  Oriais  in  Egypt,  and  of  St  Denys  or  Bacchus  in  Gaul,  whose  limbs  were  scattered  in  forty  placet, 
and  sought  forty  days,  I  apprehend  the  last  three  were  the  days  of  the  processions  only— the  days  on  which  the  parti, 
of  generation  were  sought. 

*  Whether  or  not  the  Author  be  light  in  his  conclusion,  the  following  anecdote,  in  Farrar's  Life  of  Howard,  the 
Philanthropist,  may  serve  to  illustrate  the  oriental  custom  of  reckoning  days:  "Mr.  Houaid  found,  on  arming  at 
Constantinople,  in  1786,  that  the  chief  topic  of  the  day  was  a  summary  and  sanguinary  punishment  which  had  recently 
been  inflicted  on  the  grand  chamberlain  The  particulars  were  these  —the  grand  vizier  sent  one  day  foi  the  grand 
chamberlain,  who  had  the  charge  of  supplying  the  city  with  bread.  Yielding  immediate  obedience  to  the  summons, 
this  officer  arrived  at  the  palace  of  the  minister  in  great  state;  and  being  mtioduced  into  his  pieserice,  was  asked  vvh\ 
the  bread  was  so  bad  He  answered  that  the  harvest  had  been  but  a  \ery  indifferent  one.  *  Why,'  continued  the  viziei , 
apparently  satisfied  with  this  excuse,  *  is  the  weight  so  short?'  *  That/  teplied  the  chamberlain,  *  might  have  happened 
by  accident  to  two  or  three,  amongst  such  an  immense  number  of  loaves  as  are  required  for  the  supply  of  so  huge  u 
city  /  but  he  assured  his  highness  that  greater  care  should  be  taken  for  the  future.  Without  further  observation  the 
\izier  ordeied  him  to  quit  his  presence;  but  no  sooner  was  he  obeyed,  than  he  commanded  an  executioner  to  follow 
the  unhappy  man  and  strike  off  his  head  in  the  street,  where  his  body  was  publicly  exposed  for  a  day  and  a  half,  with 
three  light  loaves  beside  it  to  denote  his  crime 

"  When  the  circumstance  was  i  elated  to  Mr.  Howard,  he  was  told  that  the  chamberlain's  body  had  lain  three  days  in 
the  street,  on  which  he  expressed  his  surprise  that  it  had  not  bred  a  contagion,  and  then  he  Jeamt  that  m  point  of  fact 
it  had  not  been  left  so  long,  as  they  were  not  entire  days.  It  was  evening  when  the  head  \vas  struck  off,  and  this  wa^ 
-eckoned  one  day,  it  remained  the  whole  of  the  second,  and  was  removed  early  on  the  succeeding  morning,  which  was, 
accounted  the  third  day.  The  eastern  mode  of  computation  is  the  same  now  that  it  was  in  the  time  of  the  ctucifixiou 
and  burial  of  Jesus  Christ,  when  three  days  were  similarly  reckoned."  Pp.  195—197.  Editor. 


OBSERVATIONS.  143 

cycle,  as  we  have  seen  5  and  this  space  of  time  it  is  necessary  to  intercalate  every  600  years,  in 
order  to  correct  the  error.  This  required  intercalation  is  figuratively  described  by  the  burial  of  all 
these  Gods,  and  of  Jesus  Christ.  Every  600  years  they  were  put  to  death,  lemained  buried  a  dav 
and  part  of  a  day,  after  which  they  rose  again  to  new  life — a  new  six  hundred  years  commenced — 
a  new  Phoenix  arose  from  its  ashes. 

We  have  before  seen  that  the  year  of  the  sun  was  600  years;  that  the  Phoenix1  lived  600 
years ;  that  the  Phen  or,  in  Irish,  Phcnniche,  meant  600  years.  As  much  as  the  cycle  got  wrong, 
it  was  necessary  to  intercalate.  For  this  period  the  God  was  buried.  In  the  six  thousand  years 
he  would  be  mystically  or  feignedly  buried  ten  times.  And  I  have  very  little  doubt,  that  when 
the  old  Phoenix  burnt  itself,  a  certain  time  elapsed  before  the  young  one  arose  from  its  ashes.  But 
it  was  not  to  be  expected  that  the  priests  would  tell  us  this,  if,  indeed,  they  knew  it.  I  have 
somewhere  read,  I  believe  in  the  work  of  Mr.  Faber5  a  work  which  has  no  indexes,  though  paid  for 
by  subscription,  that,  in  the  ceiemonies  of  the  initiation  into  the  mysteries  of  Buddha,  a  man  was 
supposed  to  be  killed  ;  and,  after  lying  on  the  ground  some  time,  was  simulated  to  be  raised  from  the 
dead.  This  is  very  like  the  practice  in  the  Romish  church  of  imitating,  in  their  ceremonies,  all 
the  recorded  acts  of  the  life  of  Jesus  Chribt.  This  is  in  accordance  with  the  resurrection  described 
in  Georgius  and  in  my  plates,  figure  14. 

The  same  ceremony  is  stated  by  the  Abb£  Bazin*  to  have  taken  place  in  the  mysteries  of 
Eleusis.  He  says,  "  These  mysteries  were,  according  to  Tertullian>  somewhat  tarnished  by  the 
"  ceremony  of  regeneration.  It  was  necessary  for  the  initiated  to  appear  to  revive  5  it  was  the 
"  symbol  of  the  new  kind  of  life  he  intended  to  lead.  A  crown  was  presented  to  him,  which  he 
"  trod  under  foot ;  the  Hierophantes  then  drew  forth  the  sacred  knife,  and  the  initiated,  whom  he 
"  pretended  to  strike,  also  pretended  to  fall  dead  at  his  feet :  after  which  he  appeared  to  rise 
"  again,  as  it  were,  from  the  dead,  A  remnant  of  this  ancient  ceremony  still  exists  among  the 
66  Freemasons."  In  the  Gospels  we  have  the  following  statements  respecting  the  burial  of  Jesus  : 
Matthew  (xxvii.  57,  62)  says,  "  When  the  even  was  come  : — now  the  next  day  that  followed  the 
the  day  of  preparation,"  &c.  Mark  (xv.  42),  "  Now  when  the  even  was  come,  because  it  was  the 
preparation,  that  is,  the  day  before  the  Sabbath."  Luke  (xxiii.  53,  54),  "  And  he  [Joseph  of 
Arimathea]  took  it  down,  and  wrapped  it  in  linen,  and  laid  it  in  a  sepulchre  that  was  hewn  in 
stone,  wherein  never  man  was  laid  before.  And  that  day  was  the  preparation,  and  the  sabbath 
drew  on."  John  (xix.  42),  "  There  laid  they  Jesus,  therefore,  because  of  the  Jews'  preparation 
day:9 

The  Gospels  all  agree  that  Jesus  rose  on  the  Sunday  morning,  and  pointedly  and  unnecessarily, 
unless  there  was  a  particular  meaning  intended  to  be  conveyed,  say,  "very  early  before  day-light." 
But  the  tradition  is,  that  he  rose  the  moment  after  midnight  of  the  second  day.  At  Rome,  in 
some  of  the  churches,  the  ceremonies  begin  at  this  time,  and  in  Syria,  in  commemoration  of  the 
resurrection  of  Adonis  $  and  now,  in  the  same  place  and  at  the  same  time,  the  ceremonies  of  the 
resurrection  of  Jesus  Christ  begin  to  be  celebrated. 

If  the  calculation  of  the  mythos  be  commenced  on  the  moment  of  the  conjunction  of  the  sun 
and  moon,  and  the  neros  last  600  years,  28h  l'  42" ,  there  must  be,  to  make  it  come  right,  an 
intercalation  in  every  neros  or  600  years,  of  28h'  lm'  42s-  Then  this  will  make  the  life  of  the  sun 
end  precisely  in  such  a  manner,  in  such  a  part  of  a  day,  as  will  be  -28h-  lm'  418<  before  a  third  day 
begins,  making  it  go  one  second  into  the  third  day  to  complete  the  28h*  lm*  42**.  Thus  the  reason 


1  The  Gieek  woid  </>aii/ew  or  Qatm  to  shine  came  from  the  name  of  the  sun  <£wcr6QO,  or  ^qw:r6 

2  Translation  by  Wood  Gandell,  p.  220. 


144  OBSEKVATIOrsS. 

why  he  is  in  the  grave,  as  it  ib  called,  three  dayb,  is  apparent.  The  Millenium  cycle  was  supposed 
to  have  begun  at  such  an  hour  and  minute  of  the  day  on  which  the  sun  first  entered  Taurus  at  the 
vernal  equinox,  as  would  make  the  eighth  cycle  or  neros  end  at  an  hour  which  may  be  found  by 
close  examination  of  the  history.  It  is  said  that  Jebus  vuis  buried  before  the  sabbath  began;  that 
would  be  before  six  on  Friday  evening.  Then  if  he  were  the  shortest  time  possible  in  the  grave, 
to  be  consistent  with  the  history,  he  would  be  there  from  six  to  twelve,  or  the  last  six  hours  of 
Fiiday,  twenty-four  hours  of  Saturday,  and  say  one  second  of  Sunday,  and  he  would  rise  very  early, 
ah  the  text  says,  on  Sunday  morning.  This  makes  one  day,  six  hours,  in  the  grave.  Now  what 
ib  the  time  necessary  to  be  intercalated  to  correct  the  error  to  a  second  of  time  ?  It  is  one  day, 
four  hours,  one  minute,  forty-two  seconds.  Then  the  authors  of  the  mythos  were  in  error  the 
difference  between  ld  4h-  lm*  4-Zs  and  ld-  6h  Om-0s  .  This  is  lh  58m-  18s-,  which,  on  7421  luna- 
tionb,  the  number  there  are  in  the  cycle,  makes  an  error  in  the  moon's  period  of  somewhat  less 
than  one  secomd.  This,  I  think,  is  bringing  the  matter  pretty  nearly  to  a  point. 

If  the  reader  look  back  to  Volume  I  p  175,  he  will  find  the  Brahma  period  stated  to  begin  3164 
jeais  before  Chribt.  We  will  try  to  find  how  this  arose.  By  calculating  backwards  and  allowing 
a  day  and  part  of  a  day  for  the  error  every  six  hundred  years,  the  calculators  made,  in  the  eight 
neroses,  wtw*,  but  not  ten  days:  thus  9x72=648 +2 160-2808 +360-3 168— 4=3164.  This  seems 
to  me  to  be  a  real  arithmetical  proof  of  the  truth  of  my  explanation  of  the  three  days,  or,  mon* 
correctly,  the  day  and  part  of  a  day  in  the  giave. 


From  Taurus  to  Aries 2160 

Aries  to  Pisces 2160 

Pisces  to  Jesus  Christ 360 l 

9x72 , 648 


3164 
2160 

5324 


5328 
4 

5324 

The  history  of  the  sun,  I  repeat,  is  the  history  of  Jesus  Christ,  The  sun  is  born  on  the  25th  of 
December,  the  birth-day  of  Jesus  Clmst.  The  first  and  the  greatest  of  the  labours  of  Jefau^ 
Chu^t  is  his  victory  over  the  serpent,  the  evil  principle,  or  the  devil.  In  his  first  labour  Hercules* 
jsti angled  the  serpent,  as  did  Cristna,  Bacchus,  &c.  This  is  the  sun  triumphing  over  the  power* 
of  hell  and  darkness ;  and,  as  he  increases,  he  prevaiU,  till  he  is  crucified  in  the  heavens,  or  is 
decussated  in  the  form  of  a  cross,  (according  to  Justin  Martyr,  2)  vihen  he  pasbes  the  equator  at 
the  vernal  equinox.  But  before  he  rises  he  is  dead  for  one  day  and  about  four  hours.  This  is 
nearly  the  time  necessary  to  be  intercalated  every  six  hundred  years,  to  make  the  calculation  come 
ri^ht ,  at  the  beginning  of  the  third  day  he  rises  again  to  life  and  immortality.  The  twelve  labourb 
of  Hercules  are  his  labours  in  passing  through  the  signs  of  the  zodiac,  which  are  so  similar  to  the 


1  Mr.  Bentley  states,  p  52,  that  the  sun  entered  Pisces  at  the  vernal  equinox,  746  years  B  C,  He  is  here  in  a  great 
mi  or,  01  Csesai  and  Sosigenes  weie  in  a  great  error  in  fixing  the  solstice  to  the  25th  of  December;  and  our  globe** 
aie  equally  in  error  now  in  fixing  the  equinox  to  the  first  or  thirtieth  of  Aquarius.  This  seems  a  mibtakc  of  Mr  Bent- 
ley's  \\hieh  I  cannot  comprehend  The  sun  certainly  only  entered  the  sign  Pisces  five  degrees,  or  5x7^— 360  ycais 
B  C.  I  will  not  assert  the  fact,  but  I  have  very  little  doubt  that  the  intentional  fraud  Mi,  Bentley  bpeakb  of  in  the 
Brahmin  astionomeis,  all  aiose  from  the  mistake  of  the  576  years,  and  the  neglect  of  the  inteicaLiry  days,  of  the  neces- 
sity for  which  the  modern  Brahmins  weie  ignorant 

*  See  Vol  I.  p.  789. 


OBSERVATIONS.  145 

history  of  Jesus  Chribt,  as  to  induce  the  reverend,  pious,  and  orthodox  Parkhurst  to  declare  them 
types  of  what  the  real  Saviour  was  to  do  and  suffer.  These  celestial  images  are  what  induced  the 
learned  Alphonso  the  Great  to  declare,  that  the  whole  history  of  Jesus  Christ  might  be  read  in  the 
stars. 

No  doubt  this  explanation  of  the  three  days'  descent  into  hell  will  be  separated  from  the  other 
explanations  of  the  mythos,  and  thus,  taking  it  alone,  it  will  be  represented  as  extremely  ridiculous. 
But,  I  ask,  What  were  the  entombment  and  resurrection  of  Bacchus,  Atys,  Apollo  of  Miletus,  of 
Adonis,  of  Cristna,  of  Buddha,  &c,,  &c.  >  Were  these  real  deaths  and  resurrections,  or  astronomi- 
cal mythoses  ? 

In  this  book  I  think  I  have  proved,  that  every  rite,  ceremony,  and  doctrine,  which  is  found  in 
the  Christian  religion,  was  a  close  copy  of  that  of  the  Gentiles.  Mr.  Mosheim1  is  obliged  to  admit 
this,  nearly  to  the  extent  here  stated,  and  he  endeavours  to  disguise  and  palliate  it  by  pretending 
'  that  they  were  taken  into  the  Christian  religion.  But  as  I  have  proved  that  every  rite,  ceremony, 
and  doctrine,  of  the  Romish  church  is  taken  from  the  Heathens,  and  existed  before  the  time  of 
Jesus  Christ,  I  beg  leave  to  ask,  Where  is  the  remainder  which  is  not  Pagan,  and  which  is  to  con- 
stitute the  Christianity  of  the  present  day?  The  Christianity  of  Jesus  Christ,  from  his  own  mouth, 
I  shall  exhibit  in  a  future  book,  in  its  native  and  beautiful  simplicity,  unalloyed  with  Pagan, 
Paulite,  Romish,  Lutheran,  or  Calvinistic  nonsense. 

That  which  I  have  written  is  intended  for  the  use  of  philosophers,  as  I  have  said  in  my  Preface. 
How  should  the  generality  of  mankind,  occupied  in  the  affairs  of  life,  be  expected  to  understand 
such  a  book  ?  No,  no ;  let  them  attend  to  their  secular  concerns,  count  their  beads,  and  say  their 
prayers,  resting  content  with  the  religion  of  their  ancestors,  and  be  assured  that  God  is  equally 
present  with  the  pious  Hindoo  in  the  temple,  the  Jew  in  the  synagogue,  the  Mohammedan  in  the 
mosque,  and  the  Christian  in  the  church.  Peter  said,  very  wisely,  Of  a  truth  I  perceive  that  God 
is  no  respecter  of  persons  ;  but  in  evert/  nation  he  that  feareth  him,  and  worketh  righteousness,  is 
accepted  with  him.* 

I  must  fairly  admit,  that  I  cannot  read  what  I  have  written  without  an  indescribable  melancholy. 
In  what  a  state  of  delusion  have  four-fifths  of  mankind  been  kept,  and  still  are  kept,  by  the  dis- 
honesty of  the  remainder  5  and,  in  the  teeth  of  my  humble  and  feeble  efforts,  I  fear  always  will  be 
kept!  But,  at  all  events,  I  have  done  my  duty ;  I  have  endeavoured,  with  no  little  labour,  to 
draw  aside  the  veil,  I  know  what  I  deserve ;  I  fear,  I  know  what  I  shall  receive,  from  my  self* 
sufficient  and  ignorant  countrymen.  But  yet,  a  new  sera  is  rising.  There  still  is  hope  in  the 
bottom  of  the  box.  But  one  word  more  I  must  say  of  the  Eternal  City,  before  I  close  this  article  5 
it  may  serve  for  a  warning. 

It  is  a  striking  circumstance  that  the  Pagans  themselves  boasted  of  the  greatness  of  Rome,  not 
only  as  the  capital  of  the  empire,  but  as  the  head  of  their  religion,  of  which  it  was  the  centre ;  on 
account  of  which  it  was  called  by  Atheneus  Oufai/OTroXiv,  or  the  Holy  City,  Ruma  Mamma,  the 
residence  of  the  Gods.3  It  was  called  the  Goddess  of  the  earth  and  of  the  nations,  at  the  very 
moment  that  the  axe  was  laid  to  its  root,  and  that,  by  the  treason  of  Constautine,  its  altars  were 
about  to  be  overthrown,  its  religion  destroyed,  and  it  was  to  be  degraded  to  the  rank  of  a  provin- 

1  Comm.  Cent,  ii.  Sect.  xxxvL  n. 

*  Acts  x.  34, 35.— For  most  of  the  articles  in  the  above  parallel  between  the  rites  of  the  ancient  and  modern  Romans, 
I  am  indebted  to  a  small  treatise  lent  me  by  my  friend  Ed.  Upham,  Esq.,  entitled,  "Les  Confonnitez  des  Ceremonies 
Modernes  avec  les  Anciennes.  Jmprime'  PAn  1667* 

3  Lucan,  lib.  i.,  Dedm  Sedes,  Mart  lib.  xii,  Epigrorum.  8 ;  Claud,  de  Laud,  Stillic. 
vox*  n.  u 


lift  OBSERVATIONS, 

dat  town.  Thiw,  at  this  time,  when  loaded  with  corruption,  its  religion  rotten  to  the  core,  and 
evidently  at  its  labt  gabp,  still,  as  in  former  times,  it  calls  itself  eternal;  its  pompous,  empty, 
tatvdrj  cardinals,  bending  beneath  ermine,  fat,  and  ignorance,  waddle  about  their  grass-grow1- 
streets  and  crumbling  ruins,  which  would  long  since  have  yielded  to  the  pest  which  surround* 
then',  had  not  the  remnant  of  the  fine  arts  of  Greece  procured  to  it  a  temporary  respite.  But, 
proud  Rome,  thy  race  is  nearly  run— thy  day  is  nearly  over,  One  century  more,  and,  like  haughty 
Babylon,  tbe  curious  stranger,  probably  with  fear  and  trembling,  will  ramble  round  thy  ruins,  and 
say.  This  w«s  the  eternal  city !  Here  was  Rome ! 

Sure  ^  the  shatt  that  slayeth  in  the  night 
The  pestilence  glides  slowly,  robed  in  light, 
All-glorious  Italy,  o'er  thy  fair  champaign 
The  smiling  fiend  extends  hei  silent  reign, 
And  desolation  follows,  Lo1  she  stands 
'to  the  proud  capital,  with  noiseless  hantK 
Showering  the  secret  rum  on  the  dome 
Oi  thy  *reat  temple,  everlasting  Rome ' 

HERBERT'S  jPw  Mk  Pittw,  p,  I1!!, 


(    147 


BOOK   IIL 

CHAPTER  I. 

ORIGIN  OF  LETTERS.  —  MOON'S  PERIOD.  —  NAMES  OF  LETTERS. —  BOUCHER.— DR.  WAIT  ON  SANSCRIT.— 
CYCLE  OF  FOURTEEN.  —  THOTH.  —  OM.  HOMER.  —  TARGUMS.— DR.  YOUNG.  SOL.— JOSEPH,  PROTEUS. 
STALLS. — SOLOMON.  SINDI.  PETER.  — CRYPTOGRAPHY,  INDIAN. — VOWEL  POINTS. — ACROSTIC.  ANA- 
GRAM. METATHESIS.  THE  NUMBER  NINE, — ARABIC  LETTERS.— THE  GOD  XANGTL  —  eE*fc  /**«,  ev.— SIGNETS. 
—SIGMA  TAU.— -ADAM.  GENESIS, 

1.  THE  following  book  will  chiefly  consist  of  a  development  of  the  mode  in  which  the  most  impor- 
tant of  all  the  various  branches  of  human  science,  the  art  of  writing,  was  discovered  and  brought 
to  perfection.  But  before  my  reader  begins  to  examine  it,  I  must  beg  him  to  reperuse  and  recon- 
sider the  Preliminary  Observations  in  Volume  I.,  which  have  relation  to  the  origin  of  letters  and 
figures.  Those  Observations,  chiefly  taken  from  my  work  on  the  CELTIC  DRUIDS,  I  inserted  there, 
for  the  purpose  of  assisting  in  this  investigation. 

When  I  go  back  to  the  most  remote  periods  of  antiquity  into  which  it  is  possible  to  penetrate, 
I  find  clear  and  positive  evidence  of  several  important  facts.  First,  no  animal  food  was  eaten — no 
animals  were  sacrificed. l  Secondly,  it  is  recorded,  and  it  seems  probable,  that  the  Gods  had  no 
names,  and  that  no  icons  were  used  \ 2  and  almost  all  ancient  nations  had  a  tradition,  that  they 
once  possessed  sacred  writings  in  a  long-lost  language.  The  possessors  of  these  writings  and  this 
old  language,  I  think,  must  have  been  the  people  who  erected  the  Pyramids,  the  gigantic  stone 
circles,  and  the  other  Cyclopsean  buildings,  which  are  found  of  such  peculiar  character  and  size  all 
over  the  world.  The  language  of  these  nations,  or,  in  fact,  the  lost  language  which  they  used,  we 
will  now  try  to  discover — assuming,  that  it  was  the  first  written  language  of  man. 

In  the  Preliminary  Observations,  Section  31 — 47>  I  have  shewn  how  I  suppose  the  Latin? 
Etruscan,  or  Phoenician,  system  of  describing  numbers  by  right  lines  arose — each  number  described 
by  a  collection  of  these  lines,  having  had  the  name  of  a  tree  given  to  it,  I  find  my  opinion  on  this 
subject  strongly  supported  by  a  passage  of  Vallancey's,  which,  when  I  wrote  the  Preliminary  Ob- 
servations, I  had  oveilooked  or  not  observed.3  He  says,  "The  Romans  used  literary  characters 
"  as  numerals,  and  in  alphabetic  order  as  the  Chaldaeans  did,  so  late  as  Julius  Caesar's  time.  In 
"  the  sixth  century  a  Julian  kalendar  was  dug  itp  at  Rome,  on  which  the  days  of  the  month  were 
66  numbered  by  letters  in  alphabetic  order,  beginning  with  A  at  the  first  day  of  January,  B  to  the 
t€  second,  and  so  on  to  H,  or  the  eighth  day,  which  was  their  Nundina,  from  which  day  they 
«  began  again  with  ABCDEFGH,  instead  of  I.  II.  IIL  IV.  V.  VI.  VII.  VIII.,  which  were  the 
"  Phoenician  and  Palmyraean  vulgar  numerals/'4  If  we  could  be  certain  that  Palmyra  was  built 
by  Solomon  or  the  Jews,  we  should  have  a  very  good  reason,  indeed  I  may  say  a  certainty,  for 

1  Sacrifice— Sacrum  Festum— sacrificium. 

*  This  was  because  the  God  of  Wisdom,  or  the  wise  God,  was  worshiped. 
3  Coll.  Hib.  Vol.  V.  p.  186.  4  Vide  Scaliger  de  Emend.  Temp.  p.  160, 

u2 


148  LETTERS. 

believing  that  the  right-lined  numbers  of  the  Phoenicians  were  also  those  of  the  Jews,    As  it  is, 
we  have  a  very  high  probability  that  they  were  so. 

Before  we  begin  the  following  speculation  we  will  suppose  that  man  had  advanced  so  far  as  to 
have  given  names  to  trees,  and  to  have  called  a  certain  tree  Elm,  another  tree  Birch,  and  others 
by  appropriate  appellations,  and  had  called  his  first  number,  described  by  the  mark  I,  Ailm,  and 
his  second  number,  desciibed  by  the  mark  II,  Beth  or  Birch,  &c.  In  this  case  I  would  denote  an 
idea  of  number,  viz.  one,  and  a  sound,  viz,  Ailm  ;  and  II  would  denote  an  idea  of  number,  viz.  two, 
and  a  sound,  viz.  Beth  ;  and  each  would  denote  a  tree  generally,  and  the  two  would  also  denote 
two  peculiar  trees,  as  distinguished  from  others,  viz.  the  Elm  and  Birch  :  so  each  arithmetical 
figure  or  little  collection  of  lines  would  have  five  significations.  It  would  denote  a  number,  a  tree 
generally,  a  Birch  tree,  and  a  sound;  and,  after  the  discovery  of  alphabetic  writing,  a  letter. 
Thus  there  would  be  a  language  like  what  the  Chinese  language  and  the  Runes  of  Scandinavia  are 
at  this  day.  That  is,  there  would  be  a  symbol  for  every  sound  or  name  of  a  thing,  for  the  thing 
itself,  and  for  a  number,  and  the  number  would,  by  association  of  ideas,  be  closely  connected  with 
leaves  and  trees.  Thus  this  language  of  symbols  would  have  five  meanings,  exactly  as  the 
language  of  the  sacred  books  of  the  Tamuls  is  said  to  have  had  $  and  a  question  naturally  arises, 
whether  this  language  of  numeral  symbols  may  not  have  been  the  very  language  referred  to  by  the 
Tamulese,  as  that  in  which  their  sacred  books  were  written.  This  induces  me  to  make  a  few  ob- 
servations on  the  Tamul  language  before  I  proceed  further.  At  first,  the  distance  of  the  place  in 
which  we  find  the  Italian  and  the  Phoenician  right-lined  letters  or  figures,  from  the  country  of  the 
Tamuls,  South  India,  certainly  seems  very  great,  but  it  becomes  less,  when  it  it  is  recollected  that 
we  have  exhibited  individuals  miscalled  Christians,  but  who,  in  fact,  were  the  followers  of  Tammuz, 
in  South  India,  using  the  Pushto  language  of  Syria,  and  the  absolute  identity  of  the  worship  of  the 
fishes  in  both  countries. 

Dr.  Babington  says,  "  I  cannot  touch  on  the  Tamil  characters  without  remarking,  that  their  ex- 
"  treme  simplicity  seems  one  among  many  circumstances  which  indicate  that  the  language  is  of 
"  high  antiquity.  The  Sanscrit  of  the  South  of  India  is  written  in  characters  (the  Grant'ha)  de- 
"  rived  from  the  Tamil."  The  learned  Doctor  then  proceeds  to  give  reasons  for  the  Tamil  having 
an  independent  origin,  at  least  equal  in  antiquity  to  the  Sanscrit  itself.  *  The  name  of  the  Tamul 
language  is  Pushto,  and  the  root  of  this  word  Push,  which  I  shall  examine  hereafter,  means  a 
Jloiver,  and  this  system  of  letters  was  sixteen  in  number,  like  that  of  the  ancient  Jews.  The  lan- 
guage of  the  Chinese,  which  we  have  just  observed  is  a  language  of  symbols,  was  called  the  lan- 
guage of  flowers** 

I  consider  my  system  to  receive  no  small  support  from  the  following  passage  of  the  Universal 
Ancient  History:  *  "That  the  ancient  language  of  the  Chinese  was  pretty  nearly  related  to  the 
"  Hebrew,  and  the  other  tongues  which  the  learned  consider  as  dialects  of  it,  notwithstanding 
"  what  has  been  advanced  to  the  contrary,  we  own  ourselves  inclined  to  believe.  Ludovicus  Tho- 
"  massinus,  Philippus  Massonius,  Olaus  Rudbeckius,  and  Augustus  Pfeifferus,  seem  to  have 
"  proved  this  almost  to  a  demonstration."  M.  Balbf,  in  a  late  learned  work,  has  turned  the  argu- 
ments of  the  above-named  persons  and  our  Edinburgh  historians  into  ridicule;  but  my  experience 
teaches  me,  that  ridicule  is  never  had  recourse  to,  till  argument  fails.  Near  Gaya,  which  is  the 
place  where  Saca  or  Sacya  finished  his  doctrine  and  became  Buddha,  is  a  tree  called  by  the  Chinese 
Poo  te  choo  or  the  Tree  of  Knowledge. 4  The  Chinese  in  a  particular  manner  call  their  written 


*  Trans.  Asiat.  Soc.  Vol.  II.  Part  I.  p.  264,  8  See  Vol.  I.  pp.  482,  738,  750,  753,  775,  779. 

3  Vol,  XX.  p.  331.  4  Neuraan,  Catechism  Shaman,  p.  six, 


BOOK   III.   SECTION  2.  149 

language  the  flowery  language,  which  I  suppose  is  the  language  of  flowers  or  leaves.1  I  appre- 
hend this  comes  from  their  numeral  symbols  having  had  the  names  of  plants.2  This  tree  of 
knowledge  seems  to  have  been  the  Pushto,  or  Push,  or  Pote-sato.  Every  thing  tends  to  raise  a 
probability,  that  the  Chinese  and  the  Western  languages  of  symbols  were  the  same.  I  will  now 
proceed  with  my  theory,  but  I  shall  return  to  the  Pushto  and  Chinese  presently. 

After  man  had  used  the  right  lines  for  some  time,  he  would  discover  the  art  of  making  a  figure 
to  use  instead  of  the  collection  of  lines,  and  we  will  suppose  him  to  have  made  or  invented  twenty- 
eight  figures  for  the  twenty-eight  numbers  which  I  have  supposed  him  to  have  discovered;  how 
this  was  done  I  will  presently  explain.  We  have  an  example  of  this  in  the  tree  alphabet,  Table  I. 
Nos.  8  to  10,  and  in  the  Runic  alphabet,  in  THE  CELTIC  DRUIDS,  pp.  4,  5. 

We  have  thus,  I  think,  very  easily  found  how  it  is  probable  that  the  first  symbolical  system  oi 
writing  was  invented ;  but  we  have  not  yet  found  out  the  grand  secret— the  art  of  syllabic  or  al- 
phabetic writing— though  we  have  symbols  for  ideas  and  sounds.3 

On  this  art  Mr.  Astle4  says,  "Those  authors  whose  learning  and  ingenuity  entitle  them  to  the 
"  highest  respect,  and  whose  writings  have  furnibhed  many  useful  hints  towards  the  discovery  of 
"  alphabetic  characters,  have  not  filled  up  the  GREAT  CHASM  between  picture  writing  and  letters, 
"  which,  though  the  most  difficult  was  the  most  necessary  thing  for  them  to  have  done,  before 
"  they  could  attempt  to  account  for  the  formation  of  an  alphabet!"  Mr.  Astle  does  not  pretend 
to  have  filled  up  the  chasm.  I  think  I  shall  be  able  to  do  it. 

2,  For  the  reasons  given  in  the  Preliminary  Observations,  (pp.  2,  3,)  I  cannot  have  any  doubt 
that  one  of  the  first  recorded  ideas  would  be  the  moon'-s  period,  for  which  the  twenty-eight  num- 
bers would  be  used,  and  perhaps  one  of  the  first  things  recorded  would  be  the  moon  herself,  by 
means  of  these  numbers.  In  this  case  the  record  would  be  described  by  XXVIII,  and  by  its 
component  parts  called  lod  (i.  e.  Yew)  pronounced  twice,  and  Eadha  (i.  e.  Aspin)  once,  and 
Ailm  (i.  e.  Elm)  three  times.  The  use  of  these  symbols  for  the  twenty-eight  numbers 
would  soon  lead  to  the  formation  of  arbitrary  signs  for  other  things  5  and,  in  short,  to  the  present 
Chinese  writing — a  mark  or  symbol  for  every  word  :  and  on  this  plan  the  Chinese  have  proceeded, 
exerting  all  their  ingenuity,  as  we  know,  for  thousands  of  years,  having  never  left  their  first 
habit,  or  changed  their  first  style  of  writing  3  the  reason  for  which,  I  think,  we  shall  discover 
hereafter. 

The  Western  nations  took  a  different  course,  and  fell  into  the  habit  of  making  their  letters  for 
sounds  instead  of  ideas  of  things,  and  thus  in  some  way,  which  we  will  try  to  find  out,  the  syllabic 
system  arose.  We  have  supposed  that  they  first  described  the  moon  by  marks  which  would  re- 
present twenty-eight  units,  that  they  would  write  it  thus  XXVIII $  and,  I  suppose,  that  they 
would  perform  the  operation  in  the  following  manner :  if  a  man  had  to  desire  his  neighbour  to  as- 
sist him  to  record  the  moon,  he  would  say,  make  on  the  stone  tablet  or  in  the  sand  the  mark  lod 
(yew),  and  he  would  make  X.  The  speaker  would  then  say,  make  or  mark  another  lod,  and  again 

1  Neuman,  Catechism  Shaman,  p.  63. 

2  It  seems  to  me  that  a  language  of  symbols  is  totally  unfit  to  communicate  proper  names,  for  which  reason  in  trans- 
lating  from  the  Chinese,  if  the  written  account  is  to  be  followed,  that  is,  the  idea  of  the  thing  to  be  given,  our  names 
ought  to  be  rendered  as  we  render  them.    If  the  sounds  used  by  the  Chinese  in  speaking,  for  our  names,  are  to  be  de- 
scribed, then  a  writer  may  copy  the  sounds  as  well  as  he  is  able.    I  suspect  it  is  from  a  wish  to  do  both,  that  Mr.  Neu- 
man has  rendered  proper  names  in  so  odd  a  manner.    England  is  called  Ywg  Iteih  le ;  the  Russians  are  called 
Go  lo  sse. 

3  In  the  symbols  for  sounds  began  the  first  idea  of  music,  an  art  considered  by  the  ancients,  and  particularly  by 
Pythagoras,  as  of  much  greater  importance  than  it  is  with  us  j  the  reason  for  which  I  shall  try  to  explain  by  and  by. 

4  Origin  and  Progress  of  Writing,  p*  11. 


150 


MOON'S  PEEIOD. 


he  would  mark  X;  now  make  an  Eadha,  and  he  would  make  V;  now  make  an  Ailm;  and  this 
order  would  be  repeated  twice,  and  he  would  make  three  lines  III,  and  it  would  form  our  XXVIIL 
But  neither  the  speaker  nor  the  writer  would  pronounce  this  word,  however  much  he  might  wish 
it,  except  by  repeating  the  names  of  the  trees— any  more  than  we  can  pronounce  10, 10, 5, 3,  as  a 
word.  Here,  however,  we  have  clearly  a  written,  but  an  unspoken  language  of  symbols. 

We  may  now  ask,  How  man,  in  the  experiment  which  we  have  supposed  him  to  try  on  the  moon, 
would  write  the  XXVIII  ?  We  know  from  history  that  it  would  not  be  horizontally,  but  perpen- 
dicularly, and  must  have  been  in  one  of  the  following  ways ; 


or 


or 


X 
X 


or 


X 

X 


Suppose  we  write  the  word  in  our  letters,  but  in  the  name  of  Celtic  Irish  trees,  and  in  the  abo\£ 
Etruscan  or  Italian  numbers  and  manner,  to  see  how  it  will  look.  We  shall  have  them  thus,  be- 
ginning  to  read  on  the  left  side  of  the  page : 


lod              I-H  od 

X 

X 

> 

[od             I-H  od 

X 

X 

0 

Eadha        ts  adha 
or       .. 
Ailm          >  ilm 

HH 

or 

I-H 

•^ 

fD 

Ailm           J>  ilm 

w 

W 

| 

Ailm           >  ilin 

~ 

f-H 

n* 

Ailm 

M 

><! 

- 

Ailm 

« 

X 

„ 

Uearn 

d 

<< 

-» 

lod 

or 

1-1  or 
i—  < 

x 

lod 

^ 

- 

* 

-    a 


P-  or 


Here,  writing  from  the  top  downwards,  and  turning  the  paper  to  read — accordingly  as  we  turn  it, 
to  right  or  left,  we  read  in  the  Sanscrit  and  Greek  manner,  or  the  Hebrew  and  Arabic  manner. 
Here  we  have  the  exact  mode  of  writing,  and  of  turning  the  paper,  which  is  yet  used  in  the  Syrian, 
that  is,  the  Pushto  or  Estrangelo  language,  as  I  learn  from  Dr.  Hagar — writing  it  from  the  top  to 
the  bottom,  but  turning  the  paper  and  reading  from  right  to  left.  This  is  confirmed  by  Vallancey, 
who  shews,  that  it  was  the  habit  of  the  Tartarian  nations,  and  quotes  Forster,  who  says,  tfc  The 
**  characters  and  mode  of  writing  of  the  Calmucks,  Moguls,  and  Mandschurians,  are  taken  from 
*fi  the  Uigurian,  and  these  again  from  the  Syrian.  These  Syrians  also  still  continue,  to  this  day,  to 
"£  write  exactly  as  the  Calmucks  do,  viz,  they  begin  at  the  top,  and  draw  a  line  down  to  the  bottom, 
*c  with  which  line  the  letters  are  in  contact  from  the  top  down  to  the  bottom  of  it  \  and  so  they 
*'  continue  to  write  one  line  after  the  other,  at  each  line  going  farther  on  to  the  right,  and  carrying 
f*  their  writing  from  the  top  to  the  bottom.  But  in  reading,  the  Moguls  and  Calmucks,  in  like  man- 
"  ner  as  the  Syrians,  turn  the  leaf  sideways  and  read  from  the  right  to  the  left*91  These  Calmucs 
and  Moguls,  who  have  characters  taken  from  the  Syrian,  that  is,  I  suppose,  the  Pushto,  are  gene- 
rally called  Tartars.  It  may  be  remembered,  that  we  formerly  found  the  Fossiones  Tartarum  in 
Italy,  the  country  in  which  we  found  the  first  right-lined  letter  figures  of  Syria  or  Phoenicia. 

Mr.  Forster  says,  "  This  perpendicular  way  of  writing  was  not  unknown  to  the  Greeks,  who 
Su  called  it,  as  Bayer  observes,  %<M[*><M  4>°P°^  and  was  usual  among  the  Syrians  too,  who,  accord- 
r"  ing  to  Abraham  Echelensis,  wrote  in  this  way/3  2  The  Greeks,  as  I  have  formerly  observed^ 
also  called  this  Tapocon. 


Footer's  Hist,  of  Voyages  and  Discoveries,  £c.,  note,  p.  106;  Vail.  Coll.  Hib.  Vol.  VI.  pp.  1?3,  174. 
Br,  Hagar  on  the  Alphabet  of  Corea,  Or.  Col,  Volt  III.  j  VaUaacey,  Coll.  Hib.  Vol  VI.  p.  173, 


BOOK   III.   SECTION   2.  151 

"  Tapocon  Graci  soliti  sunt  appellate  genus  scribendi  deorsum  versus,  ut  nunc  detrorsum  scri- 
«  bimus." l 

And  it  appears  from  a  letter  of  Gen.  Vallancey's  to  General  Pownall,  that  the  ancient  Iribh  also 
wrote  in  the  perpendicular  line, 2  And  to  these  nations  I  have  to  add  the  Ethiopians.  et  Ethiopi- 
"  bus  olim  hunc  modum  (meaning  the  writing  from  top  to  bottom)  familiarem  quoque  fuisse, 
"  docet  Alexander  ab  Alexandra."3 

I  suppose  that  the  experiment  above  mentioned,  as  made  by  man  on  the  Moon's  cycle,  would, 
after  some  time,  lead  him  to  attend  to  the  sounds  of  the  trees'  names,  and  that  he  would  necessa- 
rily fall  on  the  sounds  of  the  first  letters  of  the  words,  and  be  induced  to  try  if  he  could  call  tbib 
word  XXVIII  by  them :  this  he  would  do  with  ease,  on  the  very  first  attempt,  by  pronouncing  (a 

XXVIII  XXVIII 

very  remarkable  word)  IIEA,  IIEAAA,  or  in  the  other  way,  IIVAA,  which  was  the  word 
cbaunted  by  the  Bacchantes  of  the  Greeks,  in  their  nocturnal  orgies — Evohe,  Evohe,  and,  in  short, 
Eva,  addressed  to"  the  Moon ;  and  also  the  word  Yeve  or  Yeye,  chaunted  by  the  Hindoos  in  their 
ceremonies.4  I  have  seldom  been  more  surprised  than  I  was  when  I  discovered  this  process  to 
bring  out  the  Moon's  name ;  but  yet,  when  I  consider  the  matter,  it  appears  only  natural  if  my 
theory  be  well  founded.  This  word  is  also  nothing  more  than  the  name  of  leue,  described  in. 
Genesis  by  the  word  in  the  feminine  gender  C3>rri?N  aleim.  In  this  extraordinary  word  we  have 
united,  first  the  monograms  of  God  /  and  //,  by  which  he  is  called  in  the  Chaldee  targurn,  and 
secondly  EVA  or  VA  mn  hue,  the  two  names  of  the  male  and  female  principles  of  nature.  We  may 
now  see  another  reason  why  the  letter  or  symbol  I  and  the  tenth  letter,  the  jod,  came  to  be  con- 
sidered the  symbol  of  the  Self-existent  Being,  and  how  the  irregular  verb  rvn  eie  or  n»r?  hie  of  the 
Hebrew  arose,  and  came  to  mean  self-existence, 

In  the  first  two  letters  of  this  word  »  ii  we  have  the  name  given  in  the  Annals  of  Ulster,  and  in 
gepulcral  monuments  now  existing,  to  the  island  of  loua  or  Columba,  in  Scotland,  the  name  of 
which  island,  I  shall  hereafter  shew,  meant  the  generative  power.  It  is  also  remarkable  that  this 
word  »  ii  is  always  used  in  the  Targum  for  the  name  of  the  Creator  instead  of  IEUE.  But  I  car. 
find  the  grammatical  explanation  of  it  in  no  Lexicon  or  Grammar,  and  I  believe  it  cannot  be  shewn 
that  it  belongs  to  any  verb  or  noun. 

I  believe  that  this  word,  from  its  connexion  with  letters,  which  I  have  just  pointed  out,  and  with 
the  soli*lunar  cycle  of  28,  came  to  be  the  name  of  the  Creator  of  the  male  generative  power,  and  the 
vau  to  be  the  name  of  the  female,  I  believe  that  the  jod  >  i  has  the  same  meaning  in  Hebrew  and 
English  5  and  that  the  word  w  which  we  use  for  the  third  person  singular  of  the  present  tense  of 
the  verb  personal  he  is,  must  be  the  first  person  singular  of  the  present  tense  of  the  Hebrew  help* 
ing  verb  w  is,  and  means  I  am,  or  I  fe,  being  the  same  as  I  exist.  It  probably  must  be  the  same 
in  the  first,  second,  and  third  persons  singular.  It  also  means,  Parkimrst  says,  substance,  and,  as 
we  might  expect,  from  the  word  which  describes  the  Self-existent  Being,  PROFOUND  WISDOM  ; 
and  this  I  consider  very  deserving  of  consideration. 

I  could  not  have  wished  for  any  thing  more  proper  for  my  purpose,  than  that  this  word  should, 
in  this  very  extraordinary  manner,  from  the  names  of  trees  and  the  powers  of  their  numbers  com- 
bined, thus  unexpectedly  give  out  the  name  of  the  moon  as  used  by  the  Bacchantes — the  name 


1  Festus  de  Verbor.  Signifiv  ,  Hagar,  Babyl.  Bricks,  p.  51.  *  Pownall  on  Ant.  p,  219. 

3  Genial.  Dier.  Lib.  ii.  Cap.  xxx.  Synopsis  Universes  Philologise,  Godofredo  Henselio,  p.  104.  Drummond  says, 
that  the  Ethiopian  language  was  Chaldaic.  Punic  Inscription,  III,  24, 403  75 ;  and  Vallancey  has  undertaken  to  prove 
the  ancient  Irish  to  be  a  colony  from  Phoenicia. 

*  See  Vol.  I.  pp.  325, 452. 


152  NAMES   OF    LETTERS. 

described  by  numerals  having  the  number  of  the  cycle  peculiarly  appropriate  to  it,  which  I  shall 
presently  shew  that  till  the  other  heathen  Gods  also  had  ;  and  also  the  name  of  Jehovah  IEUE  the 
Chaldaean  God,  and  PROFOCJNTD  WISDOM.  It  amounts  to  a  proof  of  the  truth  of  the  system  much 
more  complete  than  could  have  been  reasonably  expected.  It  forms  a  very  strong  presumption 
that  I  have  actually  fallen  upon  the  very  process  which  must  have  taken  place.  But  this  will  be 
much  strenghtened  presently. 

3.  To  return  to  the  symbols.  After  man  discovered  the  art  of  recording  numbers  by  right  lines, 
in  the  way  already  described,  to  the  amount  of  twenty-eight,  he  would  endeavour  to  find  out  some 
means  of  recording  additional  numbers,  at  the  same  time  that  he  would  try  to  simplify  the  process ; 
and  I  suppose  that  after  making  one  line  thus,  F,  for  one9  he  would,  instead  of  making  two  lines  for 
the  two,  make  one  straight  lined  symbol  thus  J  ,  and  again  call  it  by  the  name  of  Beth,  the  name 
of  a  tree  (Birch);  that  for  three  III,  he  would  make  a  symbol  thus  "I,  and  call  it  Gort  (the  Ivy) ; 
that  for  four  IIII,  he  would  make  a  symbol  thus  A,  and  call  it  Duir  (the  Oak):  and  that  thus  he 
would  proceed  with  the  remainder  of  the  twenty- eight  numbers,  making  twenty-eight  single  right- 
lined  and  angular  forms  for  his  twenty-eight  numbers*  And  I  suppose  that  during  the  perform- 
ance of  this  operation,  which  might  take  many  years,  (for  in  nations  which  actually  made  some 
progress  in  this  process  it  never  vt  as  completed,)  he  found  out  the  means  of  recording  additional 
numbers  by  discovering  the  decimal  notation  or  arithmetic — the  contrivance  of  beginning  anew, 
when  he  got  to  ten,  till  he  reached  twmty;  then  beginning  anew  with  tens  as  he  had  done  with 
ones  or  units ;  thus  I  was  ten,  K  was  twenty,  A  was  thirty,  and  so  on.  Thus  he  contrived  a  sym- 
bol for  each  figure.  But  if  we  consider  this  process  carefully,  we  shall  find,  that  each  symbol  was 
not  only  the  representative  of  a  thing  or  idea,  namely,  in  the  case  of  the  second  number,  or 
chequers,  of  two  stones,  or  of  two  lines  on  the  bark  of  a  tree  or  in  the  sand,  but  it  was  in  each 
case  also  the  representative  of  a  sound,  and  of  that  sound  which  was  the  name  of  a  tree,  Beth,  the 
Birch ;  and  the  representative  of  a  number,  two;  and,  in  several  instances,  of  a  high  and  power- 
ful number ;  as  for  example,  5  for  200, 

This  is  all  strengthened  by  \hefacts,  that  the  first  Celtic  Irish  and  Hebrew  letters  were  called 
after  the  names  of  trees,  and  that  the  first  Greek  letters  were  in  lines,  ypa/A/ta,  to  use  their  word 
for  them,  and  actually  still  continued  to  be  called  TreraXa,  or  leaves,  after  the  knowledge  of  the 
reason  for  it  was  lost;  and  they  will  justify  the  inference  that  the  theory  which  I  have  suggested 
above  is  well  founded,  because  the  theory  shews  a  probable  reason  for  the  name  of  TrsraXa  having 
been  adopted.  If  the  letters  of  the  Greeks  were  not  originally  leaves  like  the  Hebrew1  and  the 
Irish  or  Celtic,  why  should  they  have  given  them  the  name  of  leaves  $  What  connexion  on  any 
other  scheme  is  there  between  wsraXa,  leaves,  and  letters  ? 

We  have  found  that  the  Chaldees  had  their  letters  in  lines  or  gramma  also ;  and,  as  the  Hebrew 
letters  bad  the  names  of  trees,  and  as  the  Greeks  had  their  letters  from  Syria,  nothing  is  more 
likely  than  that  they  should  have  originally  called  them  after  trees  as  the  Hebrews  did.  But  Pez- 
ron  has  shewn  that  the  Greek  came  from  the  Celtic,  that  is,  from  the  Hebrew.  But  if  the  Hebrew 
names  of  the  letters  had  not,  in  later  times,  in  the  Greek  language,  the  meaning  of  trees,  this 
makes  nothing  against  the  system,  because  we  may  readily  suppose  in  the  long  time  that  the 
Greeks  may  have  existed  before  the  arrival  of  the  Cadrnaean  colony,  they  may  have  lost  them. 
Vallancey  has  said,  that  the  Chaldaic  was  only  used  as  numerals,  not  as  letters  \  that  the  Chaldee 


1  It  must  not  be  forgotten,  that  I  assume  I  have  proved  that  the  Celtic  and  the  Hebrew  were  the  same,    See  Vol  I 
pp.  461,  518,  709. 


BOOK  III.    SECTION  4.  ]  53 

language  is  the  same  as  the  Estrangelo,  which  is  the  Pushto.     This  is  also  stated  by  several  other 
learned  men. 

The  word  for  letter  in  Latin  is  tttera,  which  has  been  said  to  be  derived  from  the  Arabic  <Juki 
letif,  which  signifies  an  occult  or  mysterious  meaning.  This  Arabic  letif  is  evidently  our  leaf,  and 
shews  that  it  is  highly  probable,  as  I  have  supposed,  that  the  Arabic  letters  had  the  same  names 
as  the  Hebrew,  In  fact  Hebrew  and  Arabic  are  the  same.  Here  in  the  old  Latin  or  Etruscan 
litera,  as  in  the  Greek,  the  Hebrew,  and  the  Celtic,  we  have  the  leaves. 

Dr.  Lingard,  in  his  history,  says,  "  I  would  attribute  to  these  ancient  priests  the  Rhyn  or  mys- 
ce  terious  language,  so  often  mentioned  by  the  bards  (of  Wales).  To  every  tree  and  shrub,  to  their 
"  leaves,  flowers,  and  branches,  they  seem  to  have  affixed  a  fanciful  and  symbolical  meaning ;  and 
tff  these  allegorical  substitutes  for  the  real  names  of  beings  and  their  properties  must  have  formed, 
<e  in  their  numerous  combinations,  a  species  of  jargon  perfectly  unintelligible  TO  ANY  BUT  THE 
"  ADEPTS.**1  But  why  did  not  Dr.  Lingard  try  to  find  the  meaning  of  this  jargon  >  2  The  Rh^n 
here  alluded  to,  is  the  Rhythm  or  the  Arithmos  of  the  Greeks;  it  was  the  Arithmetical  system  of 
letters  formed  by  straight  lines,  having  the  powers  of  numbers  and  the  names  of  leaves,  and  carried, 
I  doubt  not,  to  a  much  greater  length  than  the  first  twenty-eight  of  the  Arabians,  It  was  the  lan- 
guage of  trees,  of  leaves,  of  flowers.  It  was  in  truth,  probably,  the  first  original  Pushto,  or  lan- 
guage of  flowers,  corrupted,  which  I  shall  discuss  by  and  by. 

A  learned  writer,  in  the  Universal  History,3  maintains,  that  the  Syrian  or  Assyrian  characters, 
(or  Pushto,)  which  he  calls  the  Estrangelo  or  Mendsean,  in  the  time  of  Darius  Hystaspes,  were 
used  by  the  old  Persians,  Assyrians,  Syrians,  Arabians,  and  Mendaeans  or  Chaldaeans,  and  that 
from  this  letter  all  the  otheis  in  the  East  were  derived;  and  Mr.  Bayer  has  maintained,  that,  from 
the  Estrangelo,  the  Brahmin  characters  were  derived.  Now  we  know  that  the  Estrangelo,  called 
also  Pushto,  was  the  letter  of  the  Tamulese,  and  was  in  all  probability  older  than  the  Sanscrit. 
Mr.  Bayer  also  comes  to  the  conclusion,4  that  the  square  Chaldaic  character  was  the  primigenial 
letter  of  the  East.  As  he  comes  to  this  conclusion  without  knowing  any  thing  of  the  fact— that 
it  was  the  vernacular  letter  and  tongue  of  a  tribe,  namely,  the  Christians  or  Crestans  of  Malabar, 
his  opinion  seems  to  deserve  the  greater  respect.  I  apprehend  that  the  square  Chaklee  letter  was 
the  primeval  letter  of  the  East,  because  it  was,  as  Vallancey  says,  a  letter  of  numeral  symbols,  of 
the  first  written  but  unspoken  languages.  Bayer  maintains  that  the  Pehlevi,  which  he  calls  Par- 
thic,  is  derived  from  the  Assyrian  alphabet,  called  Estrangelo. s 

I  beg  my  reader  to  observe,  that  if  the  unspoken  language  of  numeral  symbols  were  written  from 
the  top  to  the  bottom,  the  consequence  would  be,  that  when  those  symbols  were  used  for  syllabic 
letters,  they  would  necessarily  come,  in  different  countries,  to  be  used  in  different  directions — 
sometimes  from  right  to  left,  and  sometimes  from  left  to  right ;  so  that  the  same  word  would  come 
to  be  pronounced  in  ways  totally  different:  for  instance,  sor  might  be  ros,  and  ros  might  be  sor. 

4.  After  I  had  finished  what  the  reader  has  seen  on  the  origin  of  language,  I  met  with  a  passage 
in  Boucher's  Glossary,  appended  to  Webster's  Dictionary,6  which  supports  every  thing  which  I 
have  said  respecting  the  ancient  Hebrew  language  in  these  islands,  in  a  remarkable  manner.  In- 
deed, whenever  any  learned  man  undertakes  to  shew  the  similarity  of  any  two  old  languages,  he 

i  Vol.  I.  p.  18 

*  Ogum  craobli,  "the  branch  writing,"  is  surely  decisive  as  to  the  correctness  of  the  opinion  of  those  who  advocate 
the  Tree  system.    Cue  of  the  thiee  Seronyddiou  (Saronides*1)  of  Britain  was  Gwyddion,  the  Diviner  by  trees,    Cam- 
brian Mag. 

»  Vol,I.p.81,ft.  4  Ib.p,  82. 

*  See  Act.  Erudit.  Jul  1733 ;  Hagar,  BabjI.  Bricks,  p.  14.  c  P.  -\xxv. 

VOL.  II.  X 


154  BOUCHER. 

is  always  right.    The  principle  applies  as  well  to  language  as  to  geometry— things  similar  to  the 
same  are  similar  to  one  another.    "  If  any  language  can  be  pointed  out  to  which  the  Welsh  is 
"  materially  indebted,  it  is  the  Hebrew; l  for,  there  are  several  radical  words  that  are  the  same  in 
"  both  languages ;  there  is  also  a  similarity  of  sound  in  certain  letters  of  both  alphabets  $  and 
"  they  are  likewise  alike  in  some  peculiarities  of  construction,  especially  in  the  change  incident  to 
"  several  letters  in  the  beginning  of  words.     The  analogy  between  the  Welsh  and  the  Hebrew 
"  proves,  that  since  (as  far  as  any  negative  can  be  proved)  the  former  was  not  the  original  lan- 
"  guage,  it  must  be  indebted,  in  a  very  considerable  degree,  for  its  origin,  to  the  latter ;  for  ao 
"  cording  to  Rowland,2  there  are  more  sounds  in  the  Welsh  that  agree  with  the  Hebrew,  than  there 
"  are  in  all  other  languages  put  together.    And  it  is  extremely  remarkable  and  peculiar,  that  the 
"  Welsh  has  no  resemblance  to,  nor  coherence  in,  sound  and  signification  (its  own  immediate 
"  cognate  dialects  excepted)  with  any  other  language  in  the  world,  now  known,  except  the 
"  Hebrew."     I  must  now  beg  my  reader  to  refer  to  my  CELTIC  DRI/IDS,  Chapter  II.  p.  63,  where 
he  will  find  full  and  complete  proof 'that  the  Welsh  is  really  Hebrew.    He  will  there  find  not  a  few 
words  sufficient  to  support  the  assertion,  according  to  the  doctrine  of  Dr.  Young,  but  actually  a 
whole  sentence  from  the  Psalms  of  David,  where  the  Welsh  and  the  Hebrew  words,  when  written 
in  the  same  letters,  are  identical.     I  must  now  beg  my  reader  to  turn  to  the  Plates  in  Volume  I,5 
Figure  26,  the  coin  on  which  has  a  Hebrew  inscription.     To  which  I  have  to  add,  that  some  time 
ago,  in  one  of  the  books  of  antiquities,  but  which  I  have  forgotten,  I  met  with  a  desciiption  of  a 
Hebrew  inscription  on  a  large  stone  in  some  part  of  Wales.     And  now  I  wish  to  ask  any  one  how 
a  coin  with  the  head  of  Jesus  Christ  and  a  legend,  in  a  language  obsolete  in  the  time  of  Jesus  Christ ', 
should  arrive  in  Wales  and  get  buried  in  an  old  Druidical  monument  ?     I  contend,  that  the  pro- 
bability is,  that  it  is  a  memorial  older  than  Jesus  Christ,  of  the  son  of  that  individual  of  the  three 
Marys,  to  whom,  in  his  infancy,  the  line  referred,  which  Mr.  Davies  suppressed,  as  stated  by  me 
in  Volume  I.  p.  593,  the  Son  of  the  Virgo  Paritura  of  Gaul.    Whether  this  medal  represents 
the  son  of  the  Virgo  Paritura,  found  in  the  Western  countries  long  before  the  Christian  aera, 
or  Jesus  Christ,  cannot  be  reduced  to  a  demon btration.    Many  things  of  this  kind,  I  believe,  have 
been  found  in  different  times  and  places,  but  always  immediately  discarded,  as  merely  superstitious 
works  of  devotees  of  the  middle  ages.    Thus  truth  is  disguised,  \vithout  any  ill  intention,  by  well 
meaning  persons.    In  like  manner  Sir  I.  Fioyer  throws  out  the  acrostic  from  the  Sibyls,  because 
he  says  it  is  a  Christian  forgery.    In  like  manner  Mr.  Davies,3   in  a  translation  of  a  Welsh  bard, 
leaves  out  the  last  two  lines,  because  he  says  the  bard  had  introduced  a  Christian  idea  represent- 
ing the  son  of  Mary  as  the  pledge  of  his  happiness.    This  Mary  was  probably  one  of  the  three 
Marys  of  Gaul,  and  her  son,  the  Lamb  of  the  Carnutes,  the  Saviour,4  or  one  of  the  three  Marys 
found  upon  an  altar  of  Hercules  at  Doncaster.    In  this  feeling  of  authors,  influencing  them  for 
thousands  of  years,  I  doubt  not  may  be  found  one  of  the  chief  causes  of  the  disappearance  of  the 
Judaean  mythos. 

In  addition  to  the  above,  and  as  a  strong  support  of  what  I  have  elsewhere  said  respecting  the 
Saxon  language,  I  cite  the  following  passage,  which  is  in  p.  xxxviii.  of  Boucher :  "  For,  by  the 


1  "  See  Llhuyd's  comparative  etymology  in  the  Archalogia  Britannica,  where  he  shews  that  the  Celtic,  itself  from 
"  the  East,  was  the  common  parent  of  all  the  languages  of  Europe,  See  Pezron,  Di\  Davies's  preface ;  Holloway's 
"  Originals,  and  lastly,  Rowland's  Comparative  Table  of  Languages^  in  which  he  hath  paralleled  three  hundred  Hebrew 
'*  words,  with  an  equal  number  taken  from  the  ancient  languages  of  Europe,  corresponding  therewith,  both  in  sound 
"and  signification,  more  than  one  half  of  which  three  hundied  words,  aie  shewn  to  have  a  sui  prising  affinity  and 
"  resemblance  with  the, Welsh." 

8  "  See  his  Mona  Antiqna,  3cc,,  p.  271."  3  Celt.  Myth.  p.  253.  4  See  supra,  p.  108. 


BOOK  III.    SECTION  4.  155 

"  operation  of  one  of  the  simplest  figures  in  rhetoric,  metathesis  or  transposition,  £.  e.  merely  a 
te  different  arrangement  of  the  same,  or  nearly  the  same  letters,  many  Celtic  words,  even  now, 
"  might  easily  be  made  Saxon :  thus  draen  readily  becomes  dorn  and  thorn,  and  daear  no  less 
"  naturally  erd  or  earth."  This  arises  merely  from  the  different  ways  in  which  the  line  has  been 
turned  when  the  writing  was  changed  to  the  horizontal  from  the  perpendicular.  The  Celtic  reading 
from  left  to  right,  instead  of  from  right  to  left,  of  course  places  these  words  in  contrary  ways, 
as  found  here.  But  if  I  have  shewn  (in  my  Celtic  Druids)^  as  most  assuredly  I  have,  that  the 
Celtic  is  Hebrew,  this  proves  the  Saxon  to  be  Hebrew.  For  the  Saxon  being  Celtic,  and  the  Celtic 
Hebrew,  the  Saxon  must  be  Hebrew.1  Things  like  to  the  same  must  be  like  to  one  another. 
Besides  I  beg  the  doctrine  of  Dr.  Young  on  probabilities  may  be  applied  to  this.  It  is  extremely 
curious  to  observe  how  learned  men  labour  to  exclude  themselves  from  the  benefit  of  the  real 
learning  of  their  predecessors.  This  arises  from  various  causes  5  one  of  which  is,  the  great  anti- 
pathy which  almost  all  philosophers  have  to  the  oldest  books  in  the  world — the  books  of  Genesis ; 
and  this  dislike  arises  from  the  manner  in  which  these  books  are  made  subservient  to  their  selfish 
purposes  by  both  Jewish  and  Christian  priests.  For  fear,  therefore,  of  aiding  them,  the  philoso- 
pher can  never  be  brought  to  examine  those  books  like  any  others  $  but  the  moment  they  arc 
named,  off  he  goes  j  he  will  neither  examine  them,  nor  listen  to  any  one  who  does.  Therefore  if 
any  person  attempts  an  impartial  examination,  he  is  instantly  poh-pohed  down  $  the  philosopher 
is  instantly  aided  both  by  Jews  and  Christians,  for  they  have  as  much  objection  to  a  fair  examina- 
tion as  the  philosopher.  This  extends  to  the  language  in  which  the  books  are  written,  to  the 
Hebrew,  because  the  priests  endeavour  to  bolster  up  their  interests  and  their  fooleries  by  main- 
taining that  the  Hebrew  language  is  the  oldest,  and  therefore  the  sacred  language.  No  man  has 
been  more  successful  in  his  antiquarian  researches  than  Vallancey;  but,  I  really  believe,  merely 
because  he  has  traced  the  old  Gods,  &c.,  of  the  Irish  to  the  Phoenician  or  Hebrew  language,  the 
philosophers  have  been  foolish  enough  to  join  the  priests  in  running  him  down.  The  latter  soon 
discovered  that  Vallancey  was  likely  to  discover  too  much  for  them  $  and  almost  all  the  English 
joined  in  decrying  the  literature  of  the  Irish,  because  they  envied  them  the  honour  of  it,  and  be- 
cause they  Jbated  the  nation  they  oppressed  and  plundered.  Of  all  this  Mr.  Adrian  Balbi,  in  his 
Ethnography,  furnishes  a  fair  example.  For,  in  treating  of  the  Mexican  language,  notwithstand- 
ing the  close  affinity  between  the  Hebrew  and  the  Mexican,  which,  in  defiance  of  monks  and 
priests,  has  been  so  clearly  proved,  he  never  notices  it.  He  acts  in  nearly  the  same  manner  with 
regard  to  the  Irish  alphabets,  and  says,  "De  grands  historiens  et  des  philologues  profonds  ont  deja 
ff  appr6ci6  convenablement  ces  reveries  historiques,  et  ont  de"montr6  que  ces  alphabets,  qu'on 
*f  pretendait  £tre  anterieurs  a  1' alphabet  Grec,  ont  e*t&  fabrique"s  par  de  pieux  moines  dans  le 
*e  moyen  age/'  If  M.  Balbi  had  looked  into  Vallancey*  s  works,  at  the  Irish  alphabets,  the  Bobeloth 
and  the  Bethluisnion,  of  which  I  have  given  copies  in  Vol.  I.  p.  9,  and  had  used  his  understanding, 
he  would  in  one  moment  have  seen,  that  they  both  possess  the  digamma  or  vau,  which  the  Greeks 
never  used  after  the  time  of  Aristotle,  and,  therefore,  that  they  could  not  have  been  copied  from 
their  alphabet  by  the  monks  of  the  middle  ages  \  and  secondly,  that  they  both  possess  correctly 
and  simply  the  Cadmsean  letters ;  and  therefore  it  is  totally  incredible,  that  the  monks  should 


1  The  Celtic  is  PROVED  to  be  Hebrew  in  the  Celtic  Druids,  (p.  63,)  and  in  the  Monthly  Magazine,  Vol.  II.  p.  609, 
and  Vol.  III.  p.  10.  The  Celtic  and  the  Hebrew  are  proved  to  be  the  same,  in  the  Universal  History,  Vol.  XVIII.  p. 
363,  Vol.  V.  p,  411.  See  also  Diss  on  Hist,  of  Ireland,  Dublin,  p.  48,  1763.  I  also  beg  my  reader  to  turn  to  Vol  I. 
p.  109,  and  supra,  Chap.  I.  p.  4,  and  to  consider  uell  what  the  well-known  excellent  Hebrew  and  Saxon  scholar,  Dr, 
Geddes,  has  said,  in  his  Critical  Remarks,  respecting  the  identity  of  the  Hebrew  and  Saxon. 

x*2 


156  DR,   WAIT   ON    SANSCRIT. 

have  copied  them  only,  leaving  out  the  additional  or  new  letters.  The  two  facts  taken  together 
prove,  that  the  old  Irish  or  Celtic  letters  were  not  taken  from  the  Greek,  but  were  the  same  as  the 
six  teen-letter  alphabets  of  the  Hebrew,  the  Tamul,  and  the  Pushto  or  Peshito.  Speaking  of  Gebe- 
lin, Balbi  says,  "  Parmi  les  fautes  grossieres  dont  il  fourmille,  et  que  ses  partisans  ont  re'pandueb 
"  dans  un  grand  nombre  d'ouvrages,  on  y  lit,  entr*  autres,  que  le  Persaii,  i'Armenien,  le  Malais 
et  1'figyptien  sout  des  dialects  de  l'H£breu."  But  very  certain  I  am,  that,  notwithstanding  the 
dogmatical  assertion  of  the  learned  Balbi,  this  must  not  be  classed  among  the  mistakes  of  the 
learned  Gebelin.  The  Count  Gebelin  is  right ;  because  all  the  languages  of  the  world  contained  in 
syllabic  writing,  unless  the  Sanscrit  be  excepted,  may  be  traced  to  one,  and  the  Synagogue  or 
Samaritan  Hebrew  is  nearer  to  that  one,  merely  from  the  accidental  circumstance  of  its  conceal- 
ment in  the  Syrian  temple.  Wherever  it  and  the  Chaldaean  priests  went,  there  the  remains  of  it 
will  be  found.  It  was  the  language  of  Ayoudia.  It  was  the  language  of  Pandea,  in  India,  of  Cey- 
lon, Scotland,  Ireland,  and  of  Syria.  Whenever  a  learned  man  attempts  to  shew  the  affinity  of 
any  two  of  these  languages,  he  always  succeeds ;  in  the  same  manner  he  always  succeeds  in  shew- 
ing their  affinity  to  the  Hebrew.  No  doubt  it  may  be  shewn  more  clearly  in  the  languages  of  some 
nations  than  in  those  of  others, — for  instance,  in  Arabic  and  Celtic,  than  in  Indian.  This  I  attri- 
bute in  a  great  measure  to  the  fine  Sanscrit  having  by  degrees  superseded  it.  Only  in  the  broken 
dialects  of  India  can  it  be  expected  to  be  found,  and  upon  all  these  the  Sanscrit  has  exercised  au 
overwhelming  influence.  The  observation  of  the  Count  Gebelin,  respecting  the  MALAYS*  speaking- 
Hebrew,  noticed  just  now,  forcibly  recalls  to  my  recollection  what  was  said  by  my  learned  friend 
Salome,  respecting  the  Hebrew- speaking  Malays,  found  by  him  in  the  dep6t  of  the  English  India 
house.1 

All  that  I  have  said  respecting  the  Hebrew  I  think  may  be  said  to  be  ummllingly  admitted  by 
the  learned  Balbi  in  the  following  words :  "Dans  ces  derni£res,  I'H&breu  surtout  offre,  pendant 
"  une  longue  suite  de  siecles,  une  £tonnante  fixite,  soit  dans  les  formes,  soit  dans  les  mots :  fixite 
"  qui  est  d'autant  plus  remarkable  que,  durant  ce  long  intervalle,  les  Juifs  subirent  les  plus  grands 
"  changements  politiques."  2  This  astonishing  fxite  of  language,  I  have  shewn,  had  its  reason  or 
c^nse  in  the  accidental  preservation  in  the  temple,  combined  with  the  dogma  which  forbade  all 
change.  Had  we  any  other  sacred  book  of  any  one  of  the  mysterious  temples,  we  should  probably 
have  found  it  the  same.  Though  the  manuscripts  might  be  torn  and  dispersed  in  the  time  of 
Jeiome,  yet  still  they  were  paits  of  the  old  book.  Various  opinions  have  been  held  respecting  the 
primitive  race  and  language,  which  have  been  often  confounded,  though  by  no  means  necessarily 
so ;  but  unquestionably  the  great  majority  of  learned  writers  have  come  to  the  opinion,  that  the 
Hebrew,  as  a  written  language,  is  the  oldest,  and  this  without  any  regard  to  religious  con- 
siderations. 

I  mentioned  in  the  note  of  p.  1,  that  Dr.  Wait  had  observed  "  there  were  an  IMMENSE  NUMBER 
"  of  Chaldee  roots  to  be  found  in  the  Sanscrit"  language.  I  surely  need  not  point  out  to  the 
reader  of  this  work  what  an  amazing  support  the  disinterested  evidence  of  this  learned  man  gives 
to  my  theory.  It  almost  amounts  to  a  proof  that  the  ancient  Tamul,  the  Estrangelo,  the  Pushto, 
must  have  been  the  Hebrew-Chaldee-Ethiopian-Syriac  on  which  the  Sanscrit  was  built.  That  is, 
it  actually  proves  the  truth  of  the  hypothesis  advocated  by  me  in  the  above-mentioned  note,  that 
the  Sanscrit  was,  in  a  great  measure,  founded  on  the  Hebrew — a  proof  which  I  was  not  able  to 
give  in  consequence  of  my  ignorance  of  the  Sanscrit,  but  which  Dr.  Wait  has  supplied.  In  the 
Sanscrit  language  there  is  scarcely  a  single  word  connected  with  mythology,  which  will  admit  of  a 


See  Vol.  I.  pp.  432,  442,  596,  665,  751 ,  *  P.  58. 


BOOK    III.      SECTION  5.  jgj' 

rational  etymological  explanation.  All  this  class  of  words  was  formed  long  before  the  Sanscrit 
language,  and  they  were  only  the  old  words  written  in  the  Sanscrit  letter :  from  this  it  naturally 
follows,  that  they  are  inexplicable  by  the  artificial  rules  of  Sanscrit  grammar— by  the  general  ap- 
plication of  which  rules  to  every  case,  Sanscrit  scholars  run  into  the  greatest  absurdities.  With 
the  Brahmins  it  has  become  a  point  of  faith  to  hold  up  their  fine  Sanscrit  as  absolutely  pwfect, 
and,  in  this,  they  are  followed  by  some  of  its  modern  professors.  This  is  with  the  Brahmins  ex- 
actly the  same  as  it  is  with  the  Jews  and  their  points;  but  wherever  faith  begins,  the  use  of  rea- 
son ends.  It  is  always  their  object  to  refer  any  word  to  a  verbal  root  3  but  to  accomplish  this, 
they  are  obliged  to  neglect  the  signification,  and  often,  also,  to  run  into  the  most  absurd  and  arbi- 
trary assumptions  with  regard  to  the  form  of  the  words.  A  few  examples  will  best  illustrate  thib. 
The  word  swan,  the  Greek  tfuo>v  a  dog,  they  derive  from  the  root  Si,  (pronounced  like  the  English 
word  See,)  to  sleep — third  person  present  sete,  he  sleeps — and  they  assign  as  a  reason  for  the  deri- 
vation, that  a  dog  sleeps,  or  is  a  lazy  animal.  I  think  it  will  be  allowed  that  nothing  can  be  more 
forced  than  this.  As  a  second  example,  Aswa  (Latin  equus,  a  horse)  they  derive  from  the  root  As, 
to  eat,  because  a  horse  eats. 

The  Rajah  Ranimohun  Roy  informs  me,  that  the  word  Age  in  Sanscrit  means  to  go,  and  quick- 
ness or  velocity;  and  thence,  as  fire  is  quick,  it  came  to  take  the  name  of  Agni  or  Yajni,  Every- 
thing in  nature,  the  Rajah  says,  was  supposed  to  have  an  angel  presiding  over  it,  according  to  the 
system  of  the  Jews,  which  was  also  the  system  of  the  Hindoos — the  angel  being  called  a  deus. 
Thus  the  Angel  or  Deus  of  Fire  or  of  Agni  came  to  be  the  God  or  Deus  Agni.  This  is  exactly 
the  Jewish  regimen.  Now  here,  I  think,  we  have  an  example  of  the  Sanscrit  scholars'  losing  a 
word  by  attention  to  their  artificial  grammatical  rules,  by  which  they  conceive  themselves  strictly 
bound  in  accounting  for  the  origin  of  any  word,  and  by  which  they  become  involved  in  inextricable 
difficulties.  It  is  almost  evident  to  me,  that  the  assumption  of  claims  to  absolute  originality  in  the 
Sanscrit  is  a  modern  assumption.  I  apprehend  the  word  age,  quick,  is  the  Latin  Ago,  which  means 
to  move,  and  the  Greek  ays  which  has  a  similar  meaning.  It  is  certainly  not  impossible  that  the 
word  ayvo$  hostia  pura,  or  agnus  laml,  being  a  burnt-offering,  may  have  taken  the  name  from  the 
fre,  and  thus  the  Agni  may  have  come  to  mean  Lamb*  Innumerable  are  the  absurdities  into  which 
the  Brahmins  are  obliged  to  run,  in  order  to  compel  the  language  to  bend  to  their  artificial  gram- 
matical rules,  and  by  these  processes  they  can  and  do  coin  words  which  are  found  in  their  modern 
Lexicons,  (and  their  Lexicons  are  all  comparatively  modern,)  but  in  no  other  books  j  but  to  ac- 
count for  this,  the  roots  are  said  to  be  obsolete, 

As  there  are  many  words  thus  formed  which  probably  never  had  in  reality  any  existence,  BO 
there  are  many  left  out  of  the  Lexicons  which  are  in  the  books,  but  which  are  left  out  perhaps, 
because  they  cannot  make  them  bend  to  their  rules. 

The  following  are  obsolete  Sanscrit  words,  occurring  in  the  learned  Dr.  Rosen's  Rig-Ved0e  Spe- 
cimen, and  not  to  be  found  in  any  Sanscrit  Dictionary: 

prafhdna  glorious,  celebrated. 

vohla  host,  army. 

«/w*am  quickly,  speedily. 

chit  and. 

dama  bouse,  dwelling. 


158  DE,  WAIT  ON   SANSCRIT* 

dam£  at  home  (domi). 

gnbh  to  seize,  to  take  hold  of. 

pritsu  in  war,  in  battle. 

bhargas  light,  lustre. 

charsham  man,  human  being. 

doohd  by  night,  during  the  time  of  night, 

vastar  by  day-time. 

vtspati  a  lord  of  agricultures,  i.  e.  a  prince,  a  king. 

mihlu  wealth,  riches. 

ild  food,  nourishment. 

sadha  with,  together  with. 

The  Irish  word  Ogham  and  the  Acham  of  the  Sanscrit  I  have  shewn  to  be  the  same.  When  we 
consider  this  we  shall  not  be  much  surprised  to  find  the  language  of  Scotland  called  Sanscrit,  or 
Gael-doct,  that  is,  learned  Gael — but  this  we  shall  find  by  and  by.  I  suspect  the  Acham  of  the 
Sanscrit  is  nothing  but  QDrr  hkm}  the  Jewish  word  for  wisdom.  Door  is  in  Sanscrit  Dwara  or 
Dura,1  in  Saxon  dora.  It  is  found  nearly  in  all  languages,  and  is  no  doubt  an  original  word,  lu 
Greek  it  is  Sugct.  In  Chaldee  it  is  jnn  tro?  The  Sanscrit  word  to  walk  is  valgz  this  is  evidently 
English,  that  is,  Saxon  or  Hebrew. 

It  has  been  observed  by  my  friend,  Professor  Haughton,  that  all  barbarous  languages  form  their 
words  of  great  length,  and  the  observation  is  very  correct,  as  we  are  in  the  habit  of  representing 
them  by  letters.  But  I  think  this  only  applies  to  unlettered  languages.  I  much  suspect  that  the 
fact  of  the  languages  having  come  to  be  described  by  syllables  and  letters,  has  had  the  effect  of 
making  all  of  them  assume  the  difference  of  character  which  we  see  between  them  and  the  Poly- 
nesian and  Mexican  languages.  The  arts  of  writing  and  reading  are  so  difficult  to  be  learned,  that 
efforts  would  naturally  be  made  at  first  to  render  them  as  simple  as  possible  \  and  it  is  on  this  ac- 
count that  we  find  all  the  first  alphabets  consist  of  right  lines.  It  is  perfectly  clear  that  after  most 
of  the  words  of  a  language  had  been  put  into  writing  either  by  letters  or  symbols,  whether  confined 
to  a  high  class  or  not,  that  language  would  naturally  become  more  fixed  than  it  was  previously.  Ben. 
Wasigh,  of  whom  I  shall  speak  presently,  has  let  us  into  the  secret  of  the  monstrous  complication  in 
their  forms,  by  having  shewn  us  that  all  these  forms  were  adopted  for  the  sake  of  secrecy.  The  fact 
which  he  gives  us  is  supported  by  tradition,  by  analogy,  and  by  the  general  character  of  secrecy  which 
was  adopted  all  over  the  world.  But  though  this  made  the  forms  of  the  letters  complicated,  it  had  no 
tendency  to  make  the  spoken  languages  so.  The  same  cause  wh  ich  would  make  the  spoken  language 
of  a  barbarous  people  rich  or  complicated,  would  make  the  written  language  of  its  first  inventors  poor ; 
for  in  writing,  I  think,  as  little  labour  as  possible  would  be  expended  upon  it,  as  it  must  have  been 


Tod,  Vol.  I. 


*  See  Webster  on  word  Door. 


BOOK  III.      SECTION  5.  ]59 

an  extremely  difficult  thing  to  accomplish,  Every  kind  of  contrivance  would,  therefore,  be  adopted 
for  the  sake  of  brevity,  which  would  also  tend  to  secure  its  secresy. l  It  is  perfectly  clear  that  all 
the  principal  written  alphabets  of  the  world  are  the  same  in  principle — have  all  been  originally 
derived  from  one,  and,  it  is  probable,  that  that  one  was  the  numeral  alphabet  of  the  Arabians,  Iu 
obedience  to  the  eternal  law,  it  would,  of  course,  have  a  tendency  to  change — for  nothing  stands 
still.  It  would  be  pronounced  by  various  nations  in  various  ways,  and  we,  by  following  their  pro- 
nunciation, endeavour,  as  far  as  in  us  lies,  to  augment  the  mischief  arising  from  the  law  of  change; 
we  labour  to  increase  the  change  instead  of  endeavouring  to  decrease  it  as  far  as  we  can.  For  in- 
stance, suppose  we  take  the  letter  y  o9  which,  by  its  power  of  notation,  seventy,  is  clearly  fixed  to 
the  omicron  of  the  Greeks,  by  their  o,  and  by  no  other  letter  ought  it  to  be  described,  and  certainly 
not,  as  some  persons  would  do,  by  the  tig.  This  is  clearly  what  we  ought  to  do  if  we  mean  to  de- 
note the  same  idea  as  the  Greeks  and  Hebrews  by  the  same  symbol.  The  sound  has  little  to  do 
with  it  5  the  idea  is  what  we  ought  chiefly  to  attend  to  in  these  investigations. 

We  constantly  find  that  travellers  meet  with  persons  of  all  classes  speaking  what  they  call  the 
Arabic  language.  Now,  if  I  be  right  in  my  idea  respecting  the  identity  of  the  Arabic  and  Hebrew 
languages,  how  is  it  likely,  if  not  written,  that  they  should  be  distinguished  in  India,  This  ac- 
counts for  the  Christians  speaking  Syrian  in  Malabar.  The  case  with  the  Hebrew  and  Arabic  lan- 
guages is  exactly  the  same  as  that  of  the  six  dialects  of  the  British  Celtic — the  French,  Manx, 
Irish,  Welsh,  Cornish,  and  Scotch,  notoriously  all  the  same,  but  now  become  nearly  unintelligible 
to  one  another,  although  the  common  meaning  can  be  perceived  by  any  person  who  understands 
them  all.  But  no  person  in  the  more  civilized  parts  is  able  to  understand  a  person  of  any  of  the 
other  countries  without  great  difficulty.  This  is,  in  the  case  of  the  Hebrew  and  Arabic,  much 
aggravated  by  the  artificial  modern  letters,  in  which  they  are  written.  It  is  perfectly  clear  that 
the  Sanscrit  is  like  all  other  languages  in  this,  that  it  bad  its  infancy,  and  was  brought  to  perfec- 
tion by  degrees.  The  progressive  state  which  the  several  Vedas  shew,  puts  this  out  of  all  doubt. 
The  most  learned  Brahmins  now  can  scarcely  read  and  understand  the  first  Veda,  The  circum- 
stances attending  the  Yajna  sacrifice,  and  that  the  meaning  of  it  is  lost,  are  decisive  proofs,  either 
that  a  part  of  the  language  is  lost,  or  that  this  sacrifice,  which,  when  it  is  offered,  is  now  public, 
was  formerly  secret.2 

I  must  here  beg  my  reader  not  to  forget  that  the  old  Syriac  or  Estrangelo  or  Chaldee  is  called, 
though  not  the  letter  of  the  leaf  or  tree,  yet  very  near  it,  the  letter  of  the  Jtower— Pushto — and 
which  must  be  considered  really  the  same:  in  this  it  is  similar  to  the  Welsh  Celtic,  lately  noticed 
from  Dr.  Lingard.  But  I  shall  discuss  this  farther  by  and  by, 

The  first  Greek  letters  being  in  lines  or  ypoL^a,  and  called  leaves  or  TrsraXa,  and  their  notation 
being  yet  in  right  lines,  and  the  Etruscan  or  Italian  being  also  in  right  lines  5  and  the  Irish  and 


1  In  my  observations  on  Hieroglyphics  I  have  overlooked  an  important  notice  of  them  by  Ammianus  Marcellinus, 
lib  xvii,  4,  who  says,  that  a  certain  Hermapion  had  written  a  book  containing  translations  of  hieroglyphics  into  Greek. 
From  this  the  learned  Heeren  comes  to  the  conclusion,  that  he  must  have  understood  the  hieroglyphic  writing  and 
language.  Now  it  so  happens,  that  from  this  I  come  to  a  conclusion  quite  the  reverse,  namely,  that  like  M.  Champol- 
lion,  he  only  pretended  to  understand  them,  but  really  knew  nothing  about  them.  If  he  had  understood  them,  they 
would  all  have  been  instantly  translated.  Had  they  been  used  as  the  Edinburgh  Review  says,  for  the  purposes  of  com. 
mon  life,  Hermapion  would  have  had  no  occasion  to  make  a  book  of  translations.  He  was  evidently  a  pretender,  to 
whom  no  attention  at  the  time  was  paid,  and  he  would  not  he  worth  a  moment's  notice  if  he  did  not  add  to  the  proofs 
already  given  by  me,  that  they  were  lost  at  the  time  of  the  conquest  of  Egypt  by  the  Greeks,  and  that  therefore  the 
discovery  of  the  names  of  Ptolemies  and  Caesars  proves  M.  Champollion's  discoveries  to  be  all  delusions,  I  think  it  is 
evident  that  Hermapion  attempted  to  explain  or  translate  them  as  M.  Champollion  has  done. 

*  See  Vol.  I.  pp.  260, 389,  640,  667,  707,  718.— For  Sanscrit  see  Drummond's  Orig,  Vol.  IV. 


J60 


CYCLE  OF   FOURTEEN. 


the  Hebrew  having  been  in  right  lineSj  and  having  both  the  names  of  trees,  are  not  theories  but 
facts,  and  will  justify  the  conclusion  that  my  theory  is  in  substance  correct.  All  this  is  strength- 
ened by  the  numerous  allegories  in  the  old  Arabic,  Syriac,  Welsh,  and  other  languages  relating  to 
the  tree  of  knowledge  and  of  letters— Arbor  in  inedio  Paradisi,  &c.,  and  we  shall  find  presently, 
that  the  first  system  of  letters  of  the  Chinese  consisted  of  right  lines.  I  think  it  must  have  been  this 
numerical  system  which  they  had.  Each  of  the  numbers  would  constitute,  correctly,  one  of  their 
symbolic  letters.  We  may  be  pretty  certain  it  was  the  same  as  that  which  the  people  of  Sumatra 
used,  and  we  know  from  Jambulns  that  it  consisted  of  28  figures. ! 

I  believe  that  no  person  who  has  studied  the  subject  ever  doubted  that  there  has  been  one  ori- 
ginal, universal  language.  Mr.  Bryant  sajs,  "There  <ue  in  e\ery  climate  some  shattered  frag- 
"  ments  of  original  history,  some  traces  of  a  primitive  and  universal  language ;  and  these  may  be 
"  observed  in  the  names  of  Deities,  terms  of  worship,  titles  of  honour,  which  prevail  among  na- 
cr  tions  widely  separated,  and  who  for  ages  had  no  connexion."2  On  this  subject  a  very  learned 
and  ingenious  treatise,  by  Mr.  Sharon  Turner,  may  be  consulted,  in  the  first  volume  of  the  Trans* 
actions  of  the  Royal  Society  of  Literature.  I  have  no  doubt  that  in  very  early  times  a  sacred  or 
secret  written  language  of  numeral  symbols  existed,  which  was  in  use  over  the  whole  world,  and 
that  that  language,  as  was  a  natural  consequence,  consisted  of  a  definite  number  of  words  and 
ideas,  each  word  and  idea  represented  by  a  number.  As  long  as  a  certain  pontifical  government 
lasted,  which  I  shall  shew  was  the  first  government,  and  was  the  inventor  of  this  symbolic  letter, 
this  tf  ould  remain.  By  degrees,  the  priests  of  this  order,  but  of  distant  nations,  would  add  words 
to  it,  till  the  number  became  cumbersome,  and  then  the  discovery  of  syllabic  writing  being  made, 
the  numeral  system  would  by  degrees  be  deserted.  This  would  be  the  first  language  both  written 
and  spoken,  used  in  all  nations.  By  degrees  in  each  nation  new  words  would  be  formed  in  addi- 
tion to  the  old,  and  often  exchanged  for  the  old  5  so  that  we  might  expect  what  we  find,  namely, 
some  of  the  old  first  words  in  every  language.  From  the  observation  of  Cluverius,  that  he  found 
a  thousand  woids  of  other  languages  in  the  Hebrew,  and  from  the  circumstance  that  it  is  in  a  less 
changed  state  than  any  other  written  language  with  which  we  are  acquainted,  an  effect  which  has 
arisen  from  the  accidental  concealment  of  it,  in  the  recesses  of  the  temple  of  Syria,  I  am  induced 
to  fix  upon  it  as  being  the  nearest  to  the  original  language. 

In  the  twenty-eight  angle-shaped  forms  or  arithmetic  figures,  there  was  evidently  an  unspoken 
symbolic  language,  or  language  of  symbols.  It  is  highly  probable  that  after  man  had  got  thus  far, 
he  would  very  soon  multiply  these  symbols  by  making  new  ones,  as  the  Chinese  have  done— a 
symbol  for  each  idea— or  by  making  drawings  of  the  objects  of  nature  as  the  Mexicans  have  done 
with  their  hieroglyphics.3 

6.  We  have  seen  how,  in  the  name  of  the  Sun  and  Moon,  we  obtained  the  first  word  of  literal 
syllables.  We  will  try  another  example  or  two.  The  Jews  and  Egyptians  had  a  cycle  of  fourteen 
days. 

Suppose  man  wanted  to  record  the  cycle  of  fourteen,  he  would  write  the  sign  which  stood  for  ten 
and  the  sign  which  stood  for/owr,  calling  one  lod,  Jod,  or  Yew,  and  the  other  jDirfr  or  Oak,  and 


'  Vide  Piel  Ob*,,  in  Vol.  I.  p.  5,  Sect.  22.  •  Vail  Coll.  Hib.  Vol.  VI.  p  4. 

^  *  The  Mexicans  mubt  have  gone  from  the  old  world  after  the  decennary  system  of  notation  was  invented,  but  before 
it  proceeded  to  symbolic  writing.  If  symbolic  or  Chinese  writing  had  been  invented  and  known  to  them,  they  would 
not  have  fallen  back  to  hieroglyphics  Their  hieroglyphics  are  not  a  secret  system,  but  known  to  all;  in  this,  differing 
from  that  of  the  Egyptians  I  have  no  doubt  that  the  periods  of  the  planets  were  among  the  things  hrst  lecorded— the 
recording  signs  at  fin,t  being  used  as  figures  of  notation,  and  not  being  repiesentatives  of  sound,  and  therefore  the  signs 


BOOK  III.     SECTION  6.  jgf 

r-e  would  get  I A  or  Xodur,  lodi  or  AI  di.,  the  Hebrew  n  di,1  which  came  to  mean  holy  or  God. 
Thus  would  be  surmounted  the  immense  difficulty  of  finding  out  the  art  of  making  signs  for  letter 
or  syllables  instead  of  things.  And  now  every  sign  would  stand  for  a  number,  a  sound,  a  thing,  a 
letter,  and  a  sj  liable.  The  signs  for  things  would  be  soon  lost,  the  signs  for  letters  and  syllables 
remaining  j  and  I  fix  upon  this  word  AI  di  as  likely  to  be  the  first  written  word  in  the  first  syllabic 
language,  as  we  find  it  in  the  oldest  languages.2 

In  the  St.  Kilda  dialect,  and  also  in  that  of  Mexico,  Di  means  Great  and  Lord.  It  is  also  written 
Ti.  This  justifies  the  explanation  of  Ti-bct  by  Georgius.  It  is  the  word  of  numerals  Di~14. 
From  this,  as  Malcolme  says,  probably  came  the  name  Dey,  the  King  of  Algiers.3 

When  a  man  had  got  the  collection  of  three  stones  or  lines,  or  the  sign  standing  for  them,  to  ue 
called  Gort,  and  in  like  manner  the  parcel  of  four  to  be  called  Duir,  I  can  easily  conceive  ho\v  he 
would  come  to  describe  the  word  Dog  by  the  signs  for  the  3  and  the  4,  called  Duir  and  Gort.  I 
think  if  he  endeavoured  to  describe  the  animal  by  blgns  as  he  had  done  the  cycles,  he  could  do  it 
HO  other  way  than  by  using  the  signs  of  the  numbers,  whose  names  had  their  beginnings  with  the 
sounds  which  he  wanted  to  describe.  The  number  of  units  in  a  cycle  led  a  man  naturally  to  de- 
scribe it  by  the  symbols,  but  nothing  of  this  kind  could  lead  an  inquirer  to  fix  upon  any  figures  to 
describe  the  word  dog;  but  in  the  place  of  this  the  sounds  of  the  first  letters  would  instantly  pre- 
sent themselves  $  and  thus  he  would  describe  it  by  the  symbols  for  4  and  3,  because  these  num- 
bers had  names  which  began  with  D  and  G.  He  would  find  from  this  that,  by  taking  the  symbols 
of  each  number4  gfad  putting  them  together,  he  would  produce  a  certain  useful  method  of  record- 
ing any  thing  he  wished.  Thus  he  disco veied  the  art  of  giving  sounds  as  letters,  or  of  converting 
into  letters  the  symbols  of  the  numbers.  This,  I  think,  is  the  mode  by  which  the  most  useful  dis- 
covery in  the  world  may  have  been  made.  All  this  is  confiiined  by  ancient  medals. 

In  the  way  which  I  have  described,  a  symbolic  language  would  be  formed,  each  symbol  standing 
for  a  number,  and  also  for  an  idea.  Men  \tould  understand  one  another  perfectly,  though  the  lan- 
guage could  not  be  spoken.  Every  symbol  for  an  idea  would  be  a  monogram,  This  is  nothing 
but  Chinese  writing — the  powers  of  notation  of  the  respective  signs  having  been  lost  when  tie 
Arabic  system  of  notation  was  discovered  \  for  the  monograms  would  continue  useful  as  writing, 
but  be  useless  as  numbers.  The  memory  would  be  greatly  assisted,  at  first,  by  the  powers  of  no- 
tation, in  the  learning  of  such  a  language :  and  it  is  evident  that,  however  varied  the  formb  of  the 
symbols  might  become,  as  long  only  as  the  ideas  of  the  powers  of  notation  remained  unchanged, 
and  however  varied  and  unintelligible  to  each  other  the  languages  of  men  might  become,  yet  the 
system  of  writing  would  be  understood  by  all. 

Supposing  the  written  language  of  symbolic  -figures  to  have  been  in  use  for  several  generations, 
the  bpoken  language  must  have  been  gradually  changing  \  and  then,  if  we  suppose  the  syllabic  lan- 
guage to  ha\e  been  brought  into  use  by  priests  writing  into  it  the  words  before  preberved  by  them 

which  afterward  became  vowels  would  sometimes  be  used.  Thus  the  Sun  would  be  called  Sul  or  Suli,  as  the  case  niieht 
be— as  336  or  366  was  meant  to  be  represented 

1  I  must  apprize  my  reader  that  he  will  not  find  the  Hebrew  word  n  rh  in  Parkhur&t  construed  to  mean  God,  but  I 
feel  no  hesitation  in  giving  it  this  meaning,  since  he  allows  that  the  Celtic  De,  Di,  Dia,  the  Latin  Deus,  and  the  Greek 
Ata,  and  the  Goddess  A^  Ceres,  were  deiived  from  it.  See  Greek  and  Hebrew  Lex.  in  voce, 

*  Lord  Kingbborough  shews  that  God  is  called  Dios  by  the  South  Ameiicans,    Antiq.  of  Mexico,  Vol.  VI.  p.  63, 

3  From  the  T  \d  came  all  the  mounts  called  by  us  /ife,  by  the  Hebrews  jn»  ido :  U  JO,  d-4,  0«70«84. 

4  If  this  be  thought  complicated,  we  shall  presently  find  man  to  have  recourse  even  yet  to  a  practice  much  more 
complicated,  described  by  Sir  S.  Raffles. 

VOL.   II. 


162  CYCLE   OF  FOURTEEN. 

in  unspoken  symbols,  we  may  easily  conceive  how  differently  the  words  would  be  spelt  in  differ- 
ent countries.  The  only  surprise  to  me  is,  that  any  similar  words  should  be  found.  Sure  I  am, 
that  many  more  instances  of  identity  of  words  in  different  languages  have  been  found  than  could  be 
expected. 

We  have  not  yet  found  why  BD,  as  observed  in  Vol.  I.  p.  155,  came  in  almost  all  nations  to 
mean  Creator.  Buddha  is,  I  have  no  doubt,  the  first  God,  whose  written  name  we  possess, 
Among  other  names  we  find  him  called  Bad.  This  I  think  may  perhaps  have  been  his  first  name, 
and  it  may  be  AB  or  BA,  meaning  f other 9  joined  to  the  cyclic  word  di,  making  Holy  Father.  The 
Ba  is  the  numeral  emblem  of  Buddha,  because  the  two  letters  represent  the  number  three,  the 
Trimurti,  which  was  incarnate  in  father  Buddha,  or  in  the  holy  father.  But  here  in  Bad,  we  have 
the  word  for  Wisdom,  Logos,  Dh  iue  Love,  to  mean  evil.  This  was  for  the  same  reason  that 
hostis9  a  host,  and  a  peace-offering,  meant  enemy  \  and  as  the  city  of  On  or  the  Sun,  or  the  gene- 
rative principle,  was  called  the  City  of  Destruction,  all  these  mistakes  arose  from  confounding  the 
creating  and  destroying  powers.  But  the  word  BD  may  be  derived  from  another  source,  which  I 
will  now  explain.  We  have  formerly  found  PD,  as  well  as  BD,  to  mean  giver  of  forms.  The 
Jews  had  a  cycle  of  14,1  which  they  multiplied  by  6,  and  thus  made  a  cycle  of  84,  which  must 
have  been  in  this  case,  not  BD,  but  PD;  P~80,  0—4—843  Pad  or  PD,  the  name  of  Adonis,  and 
of  the  river  Don,  the  Po,  and  the  Ganges,  evidently  one  of  the  names  of  Buddha — Pod-en2  who 
was  supposed  to  live  84  years.  Though  formerly  puzzled  to  know  why  BD,  or  PD,  should  mean 
rreafor  or  former,  we  may  here,  perhaps,  find  the  reason.3 

Rapin4  states,  that  the  ancient  Britons  used  a  cycle  of  84  years.  This,  in  a  very  remarkable 
manner,  connects  the  Eastern  and  Western  world,  and  is  on  this  account  of  the  greatest  import- 
ance. I  shall  return  to  this  cycle  in  a  future  page. 

We  have  seen  that  the  first  division  of  time  or  first  cycle  would  be  into  a  period  of  28,  the  clays 
of  the  moon's  age,  called  cycle  or  circle  from  its  constant  renewal.  The  second  would  be  into 
fourteen  ID  10+4z=14  or  XIV,  and  the  28  might  be  two  fourteens — ID  ID — which  became  after- 
ward the  Syrian  AD  AD,  and  the  nr7>  ihd  treated  of  in  Vol.  I.  p.  392.  Man'b  first  conception  of 
God,  after  he  acquired  the  idea  of  his  existence,  would  be,  of  a  being  one  and  holy,  and  this  one  or 
monad  he  would  describe  by  the  figure  which  he  used  to  describe  the  tree  after  which  he  called  his 
first  number  or  unit  or  digit5  or  one.  Having,  I  suppose,  found  or  made  the  D  or  Di  stand  for 
the  name  of  the  first  cycle  of  fourteen,  or  in  fact  of  the  sun,  of  God,  it  almost  necessarily  followed, 
that  the  initial  of  the  name  of  the  monad,  when  man  got  to  the  use  of  letters,  should  be  joined  (to 
form  the  name  of  the  God)  to  the  general  term  for  the  idea  :  thus  A  was  joined  to  the  DI  or  D,  and  he 
got  Ad.  This  was  the  Ad  of  North  India,  Eastern  Syria,  and  also  of  Western  Syria — Ad  ad  cor- 
rupted to  HadacL  The  ID  was  Di,  the  Hebrew  n  di;  and  from  this  we  have  the  DI  and  D  pre- 
fixed or  post-fixed  to  words  as  Di-va,  Maha  Deva,  the  great  Goddess  Vau,  or  the  mother  Goddess 
Vau  or  Va.  But  ad  might  be  a=l,  d=4n5,  the  root  of  the  cycle  of  60.  The  Vau  we  have  before 
found  called  Venus  or  the  Mother:6  thus  we  have  dirva  or  Di-eva,  Deva.  This  sacred  cycle  of 

1  Ba&nage,  p.  436  *  See  Vol.  I.  p.  153. 

3  But  the  BD  may  also  come  ft  cm  B=*2,  D=*4=6,  which  is  the  Vau,  or,  as  we  say,  E\a,  the  mother  of  all  living. 
Eva  is  only  Vau,  and  the  emphatic  article  the — making  the  Fatt.  Thus  the  VdU  was  the  female  generative  principle. 
Il  was  the  root  fiom  which  sprung  all  the  various  cycles  depending  on  the  number  432,  It  cannot  be  objected  to  the 
meaning  given  to  the  Evn,  that  the  fiist  letter  is  the  Heth  and  not  the  He,  because  the  Heth  is  not  one  of  the  old  six- 
teen, but  a  new  letter,  and  we  have  formerly  seen  that  these  two  letters  were  commonly  substituted  foi  one  another. 

*  Vol.II.  Ed.  Eng.  B.  III.  p,  67. 

5  The  very  word  digit  for  the  numbers  under  10,  shews  the  origin  of  the  figures,  6  Vol.  I.  221 . 


BOOK    III.      SECTION  6.  ]g£ 

fourteen  5b  no  theory.  Plutarch  tells  us  it  was  the  Egyptian  sacred  cycle  of  Isis  and  Obiris— -derived. 
he  &ayb,  fioin  the  moon — 14  solar  revolutions  of  the  moon  5  therefore^  properly  a  Luni- solar  cycle. 
It  was,  I  suppose,  as  above  described  by  id  10+4,  and  thus  it  became  the  name  of  God  and  holy, 
being  the  first  natural  cycle.  The  reduction  into  its  still  lower  cycle  of  seven,  by  dividing  it,  doeb 
not  make  a  natural  cycle  like  the  fourteen  light  and  fourteen  dark  days  of  the  Moon.  Thus  came 
Da  or  Di  to  mean  holy  or  God. 

From  n  diy  holy^  came  do  to  give,  and  donum  and  divus,  in  fact  the  giver— in  Hebrew  jn  tn. 

In  the  word  A  joined  to  the  Dzz5,  I  think  we  have  the  first  syllable  of  the  word  Ad-am,  and  in  M, 
or  Om  the  second.  Or  the  second  might  be  ma^  great.  It  was  the  5,  the  odd  number  and  the 
male,  in  opposition  to  the  Kin  eua,  the  van,  the  6,  the  even  number,  the  female.  Our  word  od  it. 
ad=5,  our  word  even  is  the  vau—G,  Eve  with  the  Tamul  termination.  It  is  a  remarkable  fact,  and 
of  the  first  importance  in  this  inquiry,  that  the  names  of  the  trees  in  the  old  Irish  alphabet  should 
all  begin  with  the  letters  which  give  the  sounds  required  to  make  the  words  that  constitute  the 
names  of  the  letters.  For  instance^  the  Ivy,  called  Gorl,  to  stand  for  the  sound  of  G  j  the  Oak. 
called  Duir,  to  stand  for  the  sound  of  D.  This  was  because  the  number  4  was  called  Duir,  mean- 
Ing  Oak.  Thus  the  number  was  first  called  JDuir  after  the  Oak,  then  the  letter  was  called  Duir 
after  the  tree  and  the  number.  This  is  not  the  case  in  any  language  except  in  the  ancient  Celtic 
Irish,  and  just  enough  in  the  Hebrew,  which  was  Celtic,  to  shew  that  the  same  rule  obtained  in 
the  formation  of  its  alphabet.  A  necessary  consequence  followed  from  this,  that  the  letters,  whose 
designations  arose  in  the  manner  I  have  suggested,  should  have  the  sounds  of  the  first  letters  which 
we  now  find  in  those  names  of  trees,  and  no  other :  for  instance,  that  the  Duir  should  give  the 
sound  of  D,  and  not  of  O  or  of  any  other.  This  chiefly  contributed,  perhaps  entirely  caused,  the 
discovery  of  alphabetic  writing  ;  and  it  seems  to  me  to  be  a  very  striking  proof  of  the  truth  of  my 
theory.  But  if  what  I  have  said  in  the  Preliminary  Observations  (Volume  I.  pp,  13 — 15)  be  care- 
fully considered  jointly  with  what  I  have  said  here,  I  think  no  doubt  will  remain  that  the  Hebrew, 
and  consequently  also  the  ancient  Arabic,  (which  are,  in  fact,  the  same  language,)  had  originally 
the  same  names  of  trees  as  the  Irish.  It  is  impossible  to  believe  so  many  trees  to  have  had  the 
names  of  letters  and  this  quality  to  have  arisen  from  accident.1 

The  two  Greek  terms  for  letters,  viz.  ^rsraXa  from  TrgraXov  a  leaf,  and  ypoL^ara  from  ypapfty 
/i  line,  confirm  what  I  have  said,  that  letters  were  originally  leaves  and  right  lines.  A  book  is  called 
:n  Trish  barac  or  bare,  which  also  means  a  leaf,  which  Vallancey  says2  came  from  the  bark  of  a 
tree.3 


5  The  Morning  Herald  for  April  16th  or  17th,  1827,  states,  that  the  Bible  Society  in  Ireland  was  giving  Hebrew 
Bibles  to  the  native  Irish,  because  they  found  that  they  understood  them  in  the  Hebiew  quicker  than  in  the  English, 
What  I  have  said  icspecting  the  Hebiew  and  Irish  names  of  trees  seems  to  furnish  a  satisfactory  reason  for  this,  if  the 
Herald  be  concct.  And  my  theoiy  is  very  much  strengthened  by  what  I  have  shewn  from  the  pieface  to  Boucher^ 
Glossary,  and  from  other  authorities,  that  the  Welsh,  which  was  originally  the  same  as  the  Irish,  had  a  very  close  rela- 
fion  to  the  Hebrew,  but  to  no  other  language ,  in  fact,  it  was  really  Hebrew.  It  may  be  observed,  that  they  were  the 
humble  peasantry  of  Ireland  to  whom  the  Hebrew  was  intelligible,— people  lemoved  fiom  towns  and  improvement, 
and  consequently  change.  I  lately  learned  in  Scotland,  that  the  people  of  some  of  the  most  remote  parts  undeistand 
the  people  of  the  Western  coast  of  Ireland,  but  the  more  civilized  and  cultivated  parts  of  each  population  do  not  now 
understand  one  another.  I  was  also  told  that  some  Miners  came  out  of  Cornwall  to  Mr.  Pennant's  slate  quarries,  and 
they  understood,  though  with  some  difficulty,  the  Welsh  who  were  working  there. 

*  Coll.  Hib.VoLV.p.  134. 

"»  We  have  found  Bacchus  called  Liber,  and  Boc  or  Book,-  we  have  found  him  called  Kiakiak  in  Siamj  (Vol.  I.  pp. 
639,  643;)  and  we  have  found  him  called  by  most  of  the  Cycles,  as  Nss-650.  The  Hebrews  called  writing  pn  pi 
ik.dk.  We  have  found  him,  in  Ceylon  or  Siam,  called  Dak-po.  This  is  Dg-Padus  or  Po.  I  believe  the  Kiakiak  is 


164 


THOTH. 


7.  When  we  reflect  upon  the  general  tradition  that  Teut,  Thoth,  or  Hermes,  was  the  inventor 
of  letters,1  and  that  in  the  very  old  histories  they  aie  always  connected  with  the  idea  of  something 
magical,  the  following  observation  of  the  Abb£  Guerin  de  Rocher  will  be  thought  striking:  "II 
66  est  surprenant  qne  quantite  de  savants,  qui  ont  fait  des  recherches  sur  Thoth  on  Athoth,  n'aient 
"  pas  observ^  que  c'est  le  m&ne  mot  qui  en  H6breu  (mnN  atut  sigma,  nvrmt  anliut  litterse)  sig- 
"  nifie  signes  et  lettres,  parce  que  lea  lettres  sont  des  signes  cles  mots.  Athiuth,  qu'on  prononce 
"  othioth,  et  qui  vient  d'athut  on  othoth,  signes,  est  le  mot  constamment  employ^  dans  toutes  les 
"  grammaires  H6braiques,  pour  signifier  les  lettres.  Ce  mot  nous  indique  done  que  bien  des 
ts  choses  attributes  a  Thoth  on  Athoth,  chez  les  Egyptiens,  peuvent  avoir  rapport  aux  signes  des 
"  Hfebreux :  et  le  mot  de  signe,  chez  les  H6breux,  signifie  quelquefois  des  signes  naturels,  quel- 
"  quefois  des  signes  miraculeux,  et  enfin  des  signes  artificiels,  tels  que  les  lettres.  Je  montrerai 
"  en  effet  par-la  Torigine  d'un  Thoth  aussit6t  apr£s  le  deluge ;  d'un  autre  clans  Moise,  qui  a  bien 
"  droit  a  ce  nom,  et  par  les  signes  miraculeux  qu'il  opera,  et  par  les  signes  ou  lettres  sacr&es  qu'il 
"  &crivit,  C'est  que  je  d&velopperai  et  prouverai  dans  la  suite  des  rfcgnes."  2 

I  have  formeily  observed  that  I  thought  that  letters  were  secret  and  considered  magical  This 
opinion  is  confirmed  by  this  observation  of  Guerin  de  Rocher,  that  the  word  used  for  letters  or 
symbols  of  notation  is  also  used  for  the  idea  of  miracle,  and  is  used  in  Genesis  i.  14,  as  signs  to 
divide  the  times.  When  a  person  considers  the  astonishing  effect  or  power  of  letters  and  figures 
of  notation,  he  will  not  be  surprised  that  they  should  have  given  name  to  any  miraculous  effect. 
Nor  is  it  surprising  that  the  signs  TT,  which  described,  in  the  first  symbolic  letters,  the  soli-lunar 
cycle,  should  come  to  mean  signs  or  letters  generally,  letters  being  considered  the  conveyors  of 
the  knowledge  of  Wisdom  or  TT,  or  OM. 

We  have  found  (supra  pp.8, 163)  Bacchus  called  Liber,  a  book,  and  also  the  bark  of  the  tree  whereon 
letters  were  written.  Now  the  mm  atitf  spoken  of  above  by  the  Abb6,  is  evidently  Tat  or  the 
name  of  Buddha.  But  TT  is  here  a  letter,  and  Tiut,  or  the  plural,  letters  :  this  is  Thoth,  which 
is  clearly  nothing  but  the  Hebrew  plural  of  Tut.  Vallancey 3  says,  "Literarum  vero  characters 
"  in  amuialium,  ARBORUMQUR  figuris  invenit  THOTH."  4  Again  he  says,  "NE&  tta,  in  Chaldee, 
"  means  Vates  and  Haruspex;  this  is  Tuatha  in  Irish  3"  and  he  gives  an  Irish  verse  thus  trans- 
lated : 

Vatcs  (Tuatha)  Hiberoise  vaticinabantui 
Adventuium  (tempus)  pacis  novum.5 

Here,  as  usual,  we  have  the  prophecy  of  a  new  age.  I  beg  my  reader  to  refer  to  p.  23,  supra,  and 
to  consider  what  is  there  said  of  the  Thoth,  Tat,  and  Baqchus,  among  the  Mexicans. 

Our  word  Book  is  evidently  a  diminutive  of  the  word  Boc,  Bac,  Bacchus.  Bacchus  is  liber,  a 
letter,  a  book;  the  bark  of  the  tree  on  which  the  book  was  written  is  liber.  ninK  atut  is  nin  tut  and 
the  emphatic  article :  it  means  Buddha  and  a  letter.  By  the  tree  comes  salvation,  life  j  the  inner 
bark  or  the  liber  on  which  the  law  was  written,  is  the  life  of  the  tree,  as  anatomists  say.  Thus  the 
tree  is  the  book  of  life. 

Cicero6  says,  that  Hermes  or  the  fifth  Mercury,  whom  the  Egyptians  call  Thoth,  was  the  in- 
ventor of  letters.  This  is  nothing  but  the  renewed  incarnation  of  Hermes  or  the  fifth  Buddha  in 
Egypt 

pnpi  dkdk,  and  that  it  meant  a  cycle,  for  which  we  have  not  yet  found  a  God-unless  it  be  Dag-on.  p^SO,  i«4«;M§ 
Here  I  suppose  a  corruption  of  the  p  for  the  i  o  or  A.  As  this  is  contrary  to  my  system,  I  name  it  as  a  suspicion  but 
nothing  more, 

1  See  Vol.  I  p.  269,  a  Hist,  des  Terns  Fab.  Vol.  I.  p.  54 

*  ColL  Hib.  Vol.  VI.  p.  174.  *  El.  Sched.  -  Coll.  Hib.  Vol.  VI.  p.  312.  6  Natura  Dcor.  lib.  iii. 


BOOK  III.    SECTION  7-  165 

The  Oak  and  Beech  gave  out  oracles  at  Doclona  or  Bodona.  They  were  called  arbores  loquaces 
by  Julius  Valerius,  Vol.  IIL,  and  Firdausi  mentions  speaking  trees,  which  revealed  the  decrees  of 
fate  to  Alexander.  These  were  books  ;  liber,  a  book,  was  a  tree — its  leaves  the  leaves  of  the  tree, 
A  book  is  a  prophet.  What  do  we  mean  when  we  say,  Consult  the  prophets,  but  the  books  of  the 
prophets,  to  see  what  is  foietold?1 

Can  any  thing  be  more  nonsensical  than  the  story  of  the  trees  giving  out  oracles  >  This  affords 
a  fine  example  of  the  absurdity  of  the  moderns  in  taking  the  mythological  stories  of  the  ancients 
to  the  letter,,  instead  of  giving  them  credit  for  what  they  assuredly  possessed — common  sense — 
and  instead  of  endeavouring  to  discover  the  hidden  meaning  of  their  senigmas !  The  Runes  of 
Scandinavia,  and  the  ancient  Greek  letters,  were  inscribed  on  triangular  pieces  or  staves  of  Beech 
wood,  and  the  word  Buch  signifies  both  a  book  and  a  beech  tree.2  Thus  we  see  why  the  Beeches 
of  Dodona  spoke  and  gave  out  oracles.  The  word  Rune,  in  the  Anglo-Saxon,  means,  whispering, 
secrecy,  magic.  The  word  Runeh  is  Phoenician,  or,  more  properly,  Arabic.  In  Hebrew  nn  rne 
means  a  song  or  to  sing.3  We  must  recollect  that  Olen  was  the  first  who  celebrated  the  praises 
of  the  God  at  Delphi,  with  song  or  poetry,4  I  have  read  somewhere,  but  where  I  have  forgotten^ 
that  on  the  pedestal  of  the  God  at  Delphi  was  a  frog.  In  Latin  Rana  means  a  frog.  Here  we 
sec  the  same  mystic  play  upon  the  word.  There  is  a  peculiar  kind  of  small  green  frog  which,  in 
the  spring,  keeps  a  up  continual  singing,  very  different  from  the  croaking  of  our  frogs ;  and  what 
5s  rcmaikable,  it  lives  at  that  time  not  in  the  ditches,  but  on  the  tops  of  the  Beech-trees.  I  have 
heard  it  often  in  the  Netherlands  on  the  banks  of  the  Lower  Rhine.  Ladies  in  Paris  keep  it  in  a 
bottle  for  a  weather  glass.  In  fine  weather  it  conies  out  to  the  top,  in  bad,  it  is  at  the  bottom. 

The  staves  of  wood  on  which  the  Greeks  wrote  are  called  by  Mr.  P.  Knight5  Tablets  5  but  he. 
gives  the  Greek  AsAro/.  I  suppose  they  had  this  name  from  the  similarity  of  the  top  of  the  stave 
to  the  Greek  A  delta.  However  the  tripods  might  become  changed  in  form  in  later  times,  when 
the  Greeks  lost  all  knowledge  of  the  meaning  or  origin  of  their  mythology,  I  have  little  doubt  that, 
originally,  they  were  nothing  but  these  three-sided  pieces  of  wood,  the  writing  on  which  enabled 
the  prophetess  to  give  out  her  oracles — and  thus  the  Beech-tree  spoke. 

From  the  word  *]^K  alp  joined  to  the  second  word  Beta,  the  Alphabet  evidently  has  its  name. 
Jt  means  chief,  principal,  leader.  It  means  a  guide,  and  in  this  it  is  easy  to  see,  that  it  means 
knowledge  or  wisdom.  It  also  means  a  principal  number;  this  I  believe  is  mystical,  and,  iu  fact, 
means,  as  the  first,  the  fountain  of  number  or  numeration.  It  means  both  a  Lamb  and  a  Beeve, 
The  Elephant  or  Ganesa  being  the  God  of  Wisdom,  that  beast  had  his  name  of  EAe4>&£  from  this 
word.  He  was  the  Jirst  and  wisest  of  Beasts :  from  all  this,  when  read  in  the  Greek  style  from 
left  to  right,  D^K  pla  came  to  mean  the  word  Pallas  or  Minerva.  In  the  Egyptian  language,  the 
island  of  Elephanta  was  called  Philoe  or  Elephant, 

The  first  word  of  the  Alphabet  is  often  one  ;  which  one  is  often  described  by  the  monogram  I. 
Here  the  idea  of  unity,  the  To  Qv,  and  self-existence  are  united.  The  number  ten  is  also  the 
same  monogram,  and  means  excellence  or  perfection,  and  has  the  same  reference  to  the  hundreds 
that  the  1  has  to  10,  and  constantly  describes  the  To  Ov.  In  Arabic  numerals,  one  and  ten  were 
the  same—- 1.  They  are  the  same  in  Roger  Bacon's  calendar.0  In  French  we  have  the  le  in  the 
pronoun  je,  I.  All  this  exactly  agrees  with  what  we  learn  from  history — that  the  first  Etruscan 


1  Sir  W.  Ouseley,    See  Trans.  Soc.  of  Lit.  Vol.  II.  p.  1 1. 

*  Foreign  Quarterly  Review,  No.  XVIII.  p.  439,  May  1832.  3  Fry's  Lexicon. 

*  See  Celtic  Druids,  Chap,  IV.  Sect.  III.  p,  121.  *  Prol,  to  Homer, 
6  Astle  on  Letters,  p.  189. 


THOTH, 


uid  Scandinavian  or  Runic  letters  or  numbers  were  right  lines  5  that  with  the  Irish  l  they  were 
called  after  trees;  that  with  the  Greeks  they  were  carved  on  staves  —  Axibus  ligneis  —  and  that 
they  were  formed  of  right  lines  and  called  Tpappara  or  IlsraXa  or  leaves,  or  petalon  or  leaf  (I 
believe  tree)  5  and  that  they  are  found  with  the  mythos  of  Virgil  and  the  leaves  of  the  Sibyl,  and 
m  the  Rythms  or  Runes  of  Wales.  Now  all  this  leads  to  the  important  result,  that  this  system 
was  not  at  first  intended  as  a  record  of  language  but  of  ideas.  We  see  in  the  Arabian  and  Hebrew 
•Jphabets  perfect  order  as  concerns  numbers,  but  perfect  disorder  as  concerns  letters  for  names  of 
letters  or  of  sounds;  and  we  shall  find  presently  all  the  planetary  bodies  and  astronomical  periods 
described  by  numbers,  as,  upon  my  system3  they  ought  to  be  found  ;  for  I  suppose  the  use  of 
*minbers,  for  sounds  and  the  formation  of  words,  was  not  discovered  till  long  after  arithmetic  and 
astronomy;  and  that  the  letters,  selected  at  first  without  any  regard  to  system  in  reading,  though 
afterward  altered  by  the  Greeks,  in  their  system,  to  accommodate  it  to  a  certain  mythological 
superstition,  very  evident  in  the  6,  60,  600,  ss9  saniach,  xi;  again,  in  the  9,  90,  900,  Teth,  of  which 
3  shall  treat  at  large  presently.  In  addition  to  this,  I  am  quite  convinced  that  an  attentive  con- 
sideration of  the  plates  of  letters  given  by  Mr.  Astle,  will  satisfy  any  person,  that  not  only  have 
the  ancient  systems  once  been  all  the  same,  but  the  forms  of  the  letters  have  been  nearly  so.  It 
will  also  shew  the  remains  of  the  practice  of  making  the  letters  from  top  to  bottom,  and  of  thcii 
being  read  sideways  ;  as,  for  instance,  the  S  W,  the  8,  <&  ?  and  many  others, 

There  are  several  parts  of  my  system  which  arc  facts  not  tlwories.  They  are  facts,  that  in  that 
system  of  letters  which  we  have,  and  that  probably  the  oldest,  viz.  the  Irish,  the  letters  are  called 
after  the  names  of  trees  ;  that  there  are  enow  of  the  old  Hebrew  yet  so  called,  as  to  raise  a  very 
high  probability  that  they  were  all  so  originally;  and  that  each  tree's  name  begins  with  a  letter 
'answering  in  sound  to  the  sound  of  the  letter.  It  is  a  fact,  that  the  moon's  name  in  numbers,  as 
above,  is  the  name  by  which  it  was  invokeji  in  the  orgies  of  Bacchus.  It  is  a  fact,  that  the  Greeks 
called  their  letters  gramma  and  petala  ;  that  the  letters  of  all  the  oldest  languages  were  in  right 
lines,  at  angles,  (though  some  of  the  nations  certainly  corrupted  their  alphabet  to  humour  the 
mythos,)  and  that,  at  first,  they  mostly  wrote  from  the  top  to  the  bottom, 

If  a  person  will  impartially  consider  the  great  number  of  duplicates  in  the  Arabic,  he  will  at  once 
aee  how  unnecessary  they  must  have  been  for  a  new-formed  language  :  4  symbols  for  d,  4  for  Z 
>x'  S,  and  3  for  T.  All  these  were  necessary  for  numbers  ;  but,  in  an  unformed  language,  must 
have  been  incumbrances  ;  and  thus,  when  numbers  grew  into  letters,  as  letters  they  were  dropped. 
With  the  Greeks  the  vowel  v  became  f,  and,  in  consequence,  they  were  obliged  to  use  for  their 
figures  two  5"  s,  and  place  the  vau  at  the  end.  We  have  seen  the  Chaldee  or  Hebrew  written  lan- 
guage traced  to  North  India,  the  land  of  the  Sacae,  and  we  have  here  the  same  alphabet  of  sixteen 
letters,  brought  by  a  tribe,  as  their  history  says,  from  the  same  place.  If  this  was  a  forgery,  how 
came  its  authors  not  to  copy  the  Latin,  the  Greek,  the  Hebrew,  of  twenty-two  letters,  or  the  Ara- 
bic of  twenty-eight?  It  is  out  of  all  credibility  that  the  monks  or  bards  of  the  middle  ages  should 
Lme  known  of  the  sixteen  letters.2 


1  See  the  Callan  Inscription,  Celtic  Druids,  Figure  13,  p  5. 

2  No  one  can  doubt,  I  think,  that  the  following  are  all  oae  language: 

Sanscrit,    EC,        Dvvati,    Traya,    Chatur,      Pancha,      Shat,       Sapta,  Ashta,    No\a,       Da&a. 

Hindoo,     Ek,        Duau,    Teen,     Char,         Panch,        Chlm,    Sat,  Ath,       No,          Dos. 

Latin,       Unus,    Duo,      Tres,     Quatuor,    Quinque,    Sex,       Septena,  Octo,     Novem,    Decem. 

EI$,         AM,         T>«^       Te^o-o^c,    tt&re,         *Ef,          EITTC&,  O/cra, 


168  OM.      HOMER, 

Male  generative  principle,  is  always  called  Our  Father,  The  numeral  meaning  of  the  word  in  a 
very  striking  manner  applies  to  the  Trimurti  or  Trinity.  The  coincidence  visible  here  I  attribute 
purely  to  accident  \  and  a  question  may  arise,  whether  the  coincidence  does  not  vitiate  the  theory 
of  the  origin  of  the  numeral  language  5  or  the  origin  of  the  firht  infantine  language  which  I  have 
laid  down.  Applying  to  this  the  doctrine  of  probability  laid  down  by  Dr.  Young  as  applicable  to 
language,  as  stated  in  Volume  I.  p.  449,  and  which  will  be  equally  applicable  to  this  case,  I  reply, 
IT  think  it  does  not  vitiate  it,  but  on  the  contrary,  as  I  will  now  shew,  confirms  it.  I  have  stated 
*he  fact  that,  in  almost  all  written  languages,  the  word  Ma  or  Am  is  found  to  mean  Mother — to 
mean  also  Goddess,  the  female  generative  power — the  Alma  Venus — the  TX&y  olme — the  mother  of 
the  Gods. 1  If  this  M,  Am,  or  Ma,  should  be  found  accidentally  to  dovetail  into  the  Mythos,  in  the 
way  the  word  Ab  accidentally  fits  into  it,  then,  upon  Dr.  Young's  principle,  two  such  accidents  will 
•certainly  vitiate  my  theory  of  the  origin  of  the  first  language.  But  if,  on  the  contrary,  the  nume- 
ral system  do  not  dovetail  into  it  in  any  way,  but  on  examination  is  found  to  have  been  forced 
from  its  original  simplicity  as  taught  by  me,  to  make  it  fit  to  the  first  language  \  then,  on  Dr. 
Young's  principle,  it  amounts  to  almost  a  mathematical  proof  of  the  truth  of  both  the  systems. 
Two  accidents  could  not  be  received,  and  the  chances  or  probabilities  would  have  been  as  n 
thousand  to  one  that  the  names  of  Ba  and  Ma  had  been  given  to  suit  the  mythos,  but  were  not 
uuong  the  first  written  words  of  man :  but  the  fact,  that  the  alphabets  are  forced  to  make  them 
ssuil  the  mythos,  places  the  chances  the  other  way.  If  we  examine  the  alphabet  we  find  that  the 
M  is  not  the  centre  letter  of  the  twenty-eight,  but  a  letter  is  thrown  out  in  the  Hebrew  to  make  it 
so,  and  the  letters  are  reduced  from  their  natural  or  original  number  28  to  27-  By  this  means  the 
M  becomes  the  central  letter,  and  this  was  done  to  make  the  Ma  or  Am  the  navel,  the  Delphus, 
the  Omphe,  the  central  letter, — the  Mia,  the  female  of  Plato's  To  Ov,  The  original  numeral  al- 
phabet of  the  Indian  Arabians  had  28  letters  or  forms.  The  Jews  changed  the  number  to  27,  to 
make  the  M  the  centre.  The  Greeks  changed  their  number  to  humour  a  superstition,  the  same  in 
principle,  and  to  make  the  two  letters  which  described  their  cycle,  the  cycle  of  650.,  the  centre 
letters.  If  we  examine  this  closely,  it  is  exactly  the  same  as  the  plan  of  the  Jews.  The  benig- 
nant daemon  of  the  cycle  was  the  Son  of  Man,  MNnC50j  and  thus  arose  the  generic  name  of  the 
*pecies— Man,  Mannus,  the  Male,  afterward  joined  to  the  female,  making  Am-mon  or  Om-an ;  and, 
a  hen  aspirated,  Borno,  hominis,  horainem.  In  accommodation  to  the  same  mythos,  the  Greek  van 
;r  digamma  or  number  six,  was  written  f  having  the  sound  of  the  number  ^zz60,  three  lines  Oi* 
*hrce  sr  s  or  %es,  and  the  number  #—600.  In  like  manner  the  M  final  and  600  of  the  Hebrews 
was  constituted  of  the  Samech,  the  60  and  600,  and  the  van  was,  as  the  Vulgate  calls  the  mother  ot 
7he  race,  Eva.  The  E  and  U,  the  5  and  the  6,  were  the  generators  of  all  the  cycles.  They  were 
both  Lustrums.  Thus  came  Eva  or  Eve,  the  mother  of  the  race  of  J/Ar,  the  root  of  Homo,  of 
Man,  the  root  of  Mun-di,  holy  cycle.2 

The  manuscripts  of  the  Poems  of  Homer  are  now  all  written  without  the  digamma;  but  it  is  u, 
fact  admitted  by  all  Grecian  scholars,  that  when  they  were  composed  (not  necessarily  written)  they 
must  have  had  it.  No  satisfactory  reason  has  been  given  to  account  for  this  extraordinary  anom- 
aly. I  suppose  when  these  poems  were  composed  and  sung,  the  use  of  letters  was  not  known ; 
b«Jt  that  when  they  were  committed  to  writing  by  Pisistratus,  the  letters  had  been  so  long  in- 
reined  as  to  have  given  time  for  the  vau  to  have  been  excluded  (probably  for  the  mystical  reason 
above-mentioned)  from  its  place  in  the  alphabet,  and  therefore  they  were  written  without  it.  In 
ihe  whole  storj  of  their  collection  and  committal  to  writing  by  Pisistratus,  the  knowledge  of  let- 


1  See  Vol.  I.  pp.  110,  1 11,  s  The  sacrifice  of  «  woman  is  called  aumoman,  woman,  euaman. 


BOOK  III.   SECTION  8.  169 

ters  Is  assumed,  as  no  new  invention;  therefore,  it  is  probable  that  they  had  been  in  use  a  suffi- 
cient length  of  time  to  have  given  an  opportunity  to  make  the  alteration  of  the  expulsion  of  the 
vau,  It  is  almost  certain  that  if  this  sacred  poem  had  been  written  before  the  van  was  rejected,  it 
would  not  have  been  improperly  written  by  leaving  that  letter  out.  It  is  impossible  to  account 
for  the  omission  of  the  vau  except  from  some  mystic  reason.  The  strong  probability  is,  that  if 
the  vau  had  been  in  use  when  the  poems  were  first  written,  they  would  have  been  written  with  it. 
and  would  never  have  been  written  without  it.  They  alone  would  have  kept  the  letter  from  being 
lost.  It  seerns  to  me  a  strange  thing  that  we  should  call  this  letter  digamma,  when  it  was  evi- 
dently nothing  but  the  Hebrew  vau.  I  know  scarcely  any  thing  more  absurd  than  calling  the 
Hebrew  vau,  which  is  now  only  used  in  the  powers  of  notation,  in  the  Greek  language,  by  the  name 
of  digamma.  It  is  evidently  our  letter  F,  come  from  where  it  would  \  but  it  would  not  have  looked 
learned  to  have  merely  called  it  F.  It  proves  that  Bentley  and  those  who  gave  it  that  name,  with 
all  their  boasted  knowledge  of  the  Greek  language,  actually  did  not  in  the  least  understand  the 
principle  of  it.  What  they  call  digamma  is  nothing  but  the  Hebrew  vau  growing  into  the  sound 
of  V,  hard  f.  The  sounds  UV  and  YU  are  both  the  same. 

When  I  reflect  upon  all  the  circumstances  attending  the  knowledge  of  letters,  I  feel  no  doubt 
that  they  were  not  only  considered  to  be  magical,  but  that  they  constituted  a  great  part  of  magic 
itself.  Let  us  consider,  only  for  a  moment,  what  miracles,  as  figures  of  notation  in  solving  pro- 
blems in  arithmetic,  they  would  enable  their  possessors  to  perform.  Let  us  consider  alone  the 
foretelling  of  eclipses,  and  let  us  add  to  this  the  knowledge  of  the  periods  of  some  of  the  comets, 
which  I  think  I  shall  shew  in  a  future  book  that  the  early  literati  did  possess.  In  the  passage 
quoted  in  Volume  I.  p.  675,  from  the  Revelation  xiii.  17?  18,  the  whole  of  my  theory  both  of  wis- 
dom and  of  the  system  of  using  numbers  for  symbols  and  letters  is,  in  one  sentence,  clearly 
expressed.  The  knowledge  of  the  number  is  called  wisdom,  and  the  letters  are  called  marks, 
that  is,  monograms  or  symbols,  names,  and  numbers.  Daniel  (ix.  2)  says,  he  knew  a  thing 
")DDD  onDDn  bsprim  mspr,  from  or  by  the  letters  in  the  book. 

From  13D  spr  a  letter,  or  symbol  of  notation,  comes  ^D  sp  or  Sup,  or  Soph,  ivisdom.  The  idea 
of  wisdom  and  of  letters  is  never  separated. 

Vallancey  says,1  that  storia  is  ,an  Egyptian  word,  meaning  what  we  should  call  news.  It  seems 
to  have  been  the  Hebrew  12Qttf  str,  which  I  think  meant  a  scribe.2  I  believe  the  scribes  were  a 
learned  order,  a  kind  of  priests,  and  that  they  were  the  only  people  who  understood  the  art  of 
writing. 

In  the  very  learned  and  ingenious  work  of  the  Marquis  De  Fostia  D'Urban,3  my  attention  uas 
drawn  to  a  passage  of  Josephus,4  wherein  he  states,  "That  they  pretend  that  they  have  received 
"  them  from  the  Pheniciaus  and  from  Cadmus:  yet  is  nobody  enabled  to  shew  that  they  have  any 
"  writing  preserved  from  that  time,  neither  in  their  temples  nor  in  any  of  their  public  monuments. 
"  This  appears,  because  the  time  when  those  lived  who  went  to  the  Trojan  War,  so  many  years 
*c  afterward,  is  in  great  doubt,  and  great  inquiry  is  made  whether  the  Greeks  used  their  letters  at 
"  that  time:  and  the  mobt  prevailing  opinion,  and  nearest  the  truth  is,  that  \hz\r  present  way  of 
"  ming  those  letters  was  unknown  at  that  time.  However,  there  is  not  any  writing  which  the 
"  Greeks  agree  to  be  genuine  among  them  older  than  Homer's  poems,"  &c.,  &c.  Now  I  conceive  that 


'  Coll.  Hib.  Vol.  V.  p.  209. 

*  ISO  a  scribe  has  several  significations  in  scripture— a  secretary,  a  commissary  or  muster-master  of  an  army,  an 
able  or  skilful  man,  a  doctor  of  the  law,  a  man  of  learning1,  £c.    Calmet  in  voce. 

*  Homere  et  ses  Merits,  p«  li L  4  Whiston's  Joseph,  ag,  Ap.  Book  i,  Sect.  2. 
VOL.  n.                                                               z 


1/0  OM.      HOMER. 

this  opens  the  door  most  decidedly  to  my  theory.  The  expression,  the  most  prevailing  opinion 
was,  that  the  use  of  writing  was  not  such,  in  the  time  of  Homer,  as  that  which  obtained  at  that 
day,  instantly  produces  the  question.  Then,  what  was  the  kind  of  writing  alluded  to  ?  P.  Knight 
says,1  "The  age  of  Homer  is,  however,  so  much  anterior  to  all  monuments  of  art,  or  authentic 
"  records  of  history,  that  we  cannot  even  tell  whether  or  not  he  had  the  knowledge  of  any  letters, 
"  there  being  but  one  passage  in  his  works  where  writing  is  mentioned,  and  that  is  so  equivocal, 
"  that  it  may  mean  either  symbolical  or  alphabetical  writing."  The  following  is  the  passage  to 
which  Mr.  Knight  alludes.  Parkhurst,  under  the  word  nDD  spr  may  be  consulted  for  the  authors 
xvho  have  discussed  it. 


fc  fjuv  AvKvqvfy,  iropfiv  8*  oys  2HMATA  ATCTPA, 

sv  vivavi  Bprwery,  &vfAQ<p6opa  "jroXXa* 
Ae;fa*  8'  yvwyst  §5  iteyQep®,  o$p*  avohoiro, 

"  To  Lycia  the  devoted  youth  he  sent, 

"  With  Marks,  expiessive  of  his  due  intent, 

"  GRAV'D  on  a  tablet,  that  the  prince  should  die." 

It  appears  to  have  been  a  common  opinion  that  some  unknown  kind  of  writing  had  existed,  though 
it  seems  to  be  implied  in  the  words  of  the  text,  that  it  was  then  unknown.  If  we  suppose  that  the 
works  of  Homer  were  first  written  into  the  language  of  numeral  symbols,  a  written  but  not  a 
spoken  language,  many  difficulties  respecting  them  will  be  removed, 

When  we  recollect  the  Indians  admit,  that  the  meaning  of  their  celebrated  and  most  sacred  word 
OM  is  actually  lost  by  them,  I  think  we  are  allowed  great  latitude  in  our  investigations  ;  and  if  I 
be  right,  that  the  ancient  Hebrew  or  Chaldee,  the  old  sixteen-letter  Tamul,  Push  to,  and  Afghan 
language  was  the  original  dialect  of  India,  it  is  not  absurd  to  *seek  this  celebrated  word  here.  Then 
its  ancient  sacred  representative  would  be  simply  the  letter  CDziGOO,  so  mystically  found  in  Egypt, 
in  M-om-ptha,  and  in  Isaiah,  in  Om-nu-al,  Om,  our  God.  We  have  lately  seen  that  the  number  /owr- 
teen  described  the  first  name  of  God.  By  the  insertion  of  the  final  Caph,  the  letter  M  forms  the  four- 
teenth letter.  I  am  by  no  means  certain  that  a  mystical  connexion  has  not  existed  between  the  M 
and  the  cycle  and  the  Epo>£  divine  love  and  Ma,  mother,  and  Amo,  /  love,  and  Ed,  the  Saviour. 
I  believe  both  Venus  and  Cupid  were  called  Ego>£5  like  the  Canya  of  India,  and  the  Cama.  Surely 
my  mysticism  is  not  more  mystical  than  this  !  All  the  sixteen-letter  languages  ought  to  be  con- 
sidered but  as  dialects  of  each  other,  unless  the  artificial  Sanscrit  be  excepted  ;  and  this  assertion 
I  feel  confident  that  I  should  clearly  prove,  had  I  lexicons  from  English  into  Hebrew,  Greek,  and 
Sanscrit,  as  I  have  from  these  languages  into  English. 

The  monogram  for  the  Virgin  Mary—  the  Regina  Coeli,  is  the  M.  Some  of  the  early  fathers 
called  her  a  fourth  God,  an  adjunct  to  the  Trinity.  But  the  most  beautiful  emblem  is  the  Mother 
suckling  the  infant.  See  my  Fig,  No,  8,  Here,  in  this  beautiful  icon  of  Buddha,  I  have  no  doubt, 
the  male  and  female  principles  are  described. 

On  reflecting  deeply  on  what  I  have  written  in  my  Celtic  Druids,  (pp.  197,  198,  SOI,)  respecting  the 
word  IEUE,  and  in  several  places  in  this  work,  2  I  am  convinced  that  I  have  been  hastily  led  into  a 
mistake  by  the  modern  Jews.  They  hold  that  the  sacred  word  IEUE  is  the  word  which  ought  never 
to  be  spoken.  On  reflection  I  think  this  was  only  formerly  told  to  the  vulgar  Jews  to  satisfy  them, 
and  to  evade  their  inquiries  ;  but  that  the  word  of  the  Indians,  OM,  was  the  sacred  word.  It  is 
probably,  with  most  of  the  rest  of  the  Cabala,  lost, 


Ess  Gr.  Lang,  p,  19.  s  Vol.  I  pp.  67,  107,  158,  319,  320,.  323,  430;  and  ntpra,  pp,  5,  17,  137,  151. 


BOOK    III*   SECTION   9,  1/1 

The  Jews  could  not  be  taught  the  Decalogue,  nor  could  they  read  the  Bible  in  the  synagogues 
without  violating  the  very  law  they  were  learning,  or  which  Moses  was  repeating  to  them,  if  the 
secret  word  were  IEUE.  I  believe  that  the  real  secret  meaning  of  the  text  has  reference  to  the 
word  OM  5  and  that  it  means  Thou  shall  not  speak  the  name  of  thy  God  IEUE  irreverently,  meaning 
the  secret  name.  Or  the  text  may  be  correctly  translated,  thou  shall  not  speak  the  name  of  the  self- 
existent  God  (IEUE  meaning  self -exist  ent) ,  and  that  the  word  referred  to  was  the  Om  of  Isaiah, 
described  every  where  by  the  monogram  M,  as  M-Om-ptha.  When  Moses  asks  God  by  what 
name  he  is  to  describe  him  to  the  Jews,  he  is  told,  that  he  is  to  describe  him  by  this  supposed 
forbidden  name.  How  could  this  be  ?  Here  is  a  direct  contradiction  !  It  is  said,  the  Jews  write 
&he  word  H*  ie  or  fttiT  ieue,  but  pronounce  it,  in  English,  Adonai.  But  though  it  may  be  very  pious 
to  call  him  after  the  Gentile  God  Adonis,  it  is  directly  contrary  to  the  command  of  God,  who  tells 
them  what  they  are  to  call  him,  not  what  they  are  to  write  him.  My  explanation  removes  this 
difficulty. 

Surely  nothing  can  be  too  absurd  in  religion  !  God  tells  Moses  he  will  be  called  leue  by  the 
Jews ;  in  strict  obedience  Moses  goes  to  them  and  tells  them,  they  are  to  call  him  Adonis  !  The 
Jews  say  it  is  written  one  way  and  spoken  another.  When  God  is  said  to  speak  to  Moses,  there 
is  no  question  about  writing.  The  account  in  writing  of  the  scene  between  Moses  and  God  is 
altogether  a  different  matter. 

9.  But  this  raises  in  my  mind  some  questions  respecting  the  Jewish  Targums.  If  it  be  true,  ass 
Gen.  Vallancey  maintains,  that  the  Chaldee  letter  never  was  in  common  use  as  a  letter,  but  only 
as  figures  of  notation,  how  came  we  to  have  the  Targums,  as  they  are  called,  in  that  letter  ?  The 
story  that  they  were  written  for  the  use  of  the  Jews,  when  the  old  Hebrew  was  no  longer  under- 
stood by  them,  does  not  seem  very  probable,  because,  not  the  Chaldee,  but  the  Syriac,  was  their 
vernacular  dialect  in  the  time  of  Christ.  Gen.  Vallancey  says,  this  never  was  the  letter  of  the 
Assyrians  of  Babylon,  and  this  is  confirmed  by  the  fact  I  have  noticed  in  another  place,  that  no 
inscription  was  ever  found  in  this  letter  at  that  place. l  But  this  letter  and  dialect  are  found  even 
to  this  day  in  use  in  the  country  of  the  Callidei  in  North  and  South  India,  with  all  the  mythos  of 
the  Je\vs,  joined  with  the  mythos  of  a  crucified  Saviour  or  Messiah,  (as  is  the  case  in  Mexico,) 
foretold  by  name  in  these  Targuius,  over  and  over,  in  the  clearest  terms.  It  is  said  that  they 
were  read  in  the  Jewish  synagogue  alternately  with  the  old  Hebrew,  first  a  verse  of  one,  then  a 
verse  of  the  other,  for  the  accommodation  of  the  Jews  after  they  had  lost  the  old  Hebrew.  I  do 
not  know  what  is  meant  by  the  old  Hebrew  letter,  for  we  have  only  the  Samaritan,  the  Syriac, 
and  the  Chaldee  letters  ,•  and  the  Syriac  was  the  spoken  language  of  the  Jews.  I  begin  very  much 
to  suspect  that  the  Targums  have  been  brought  from  the  East,  and  that  they  are  the  sacred  books 
of  the  Callidei  of  the  East,  suitably  accommodated  or  corrupted—re  touch  e\ 

A  person  who  fancies  himself  very  learned  has  triumphed  greatly  over  my  ignorance  in  not 
knowing  that  the  Targums  were  written  about  the  time  of  Christ  \  for,  in  my  Celtic  Druids^  I  have 
placed  them  after  the  time  of  Origen.  Before  I  delivered  my  opinion  I  examined  these  books  with 
very  great  labour  and  very  little  profit  5  and  carefully  inquired  into  their  history.  They  were,  in 
my  opinion,  more  favourable  to  the  Christian  cause  against  the  Jews  than  any  books  which  I  had 
ever  read ; 2  but  that,  notwithstanding  they  must  have  been  informed  of  them  by  the  Jewish 
converts  if  they  had  existed,  yet  neither  Jerom  nor  any  one  of  the  ancient  fathers  before  him  ever 
quoted  them :  therefore  I  said,  and  I  say  again,  that  theie  is  every  reason  to  believe  that  they  did 
not  exist  before  the  time  of  these  authors.  I  do  not  wish  to  praise  my  own  learning,  but  I  feel 

1  Vol.  I.  p.  778.  *  Qnkelos  foretells  the  Messiah  twice. 


172 


TARGUMS. 


bound  to  say,  that  this  is  not  the  only  time  I  have  been  accused  of  ignorance  for  knowing  rather 
too  much. l 

A  great  mystery  hangs  over  the  Targums.  It  is  acknowledged  that  there  is  no  certainty  when 
or  where  or  by  whom  they  were  written.  It  is  very  extraordinary  that  neither  Origen,  Jerom, 
Epiphanius,  nor  any  other  of  the  early  Christian  fathers,  knew  any  thing  about  them,  particularly 
Jerom  and  Origen.  Prideaux  and  Michaelis2  will  bear  me  out  in  this,  that  they  are  written  in 
the  Syro-Chaldaic  dialect,  that  which  was  used  about  the  time  of  Jesus  Christ,  and  was  in  short 
the  last  language  spoken  by  the  Jews  whilst  a  nation,  and  it  is  the  language  now  used  in  South 
India,  Their  professed  object,  we  are  told,  was  to  enable  the  unlearned  Jews  to  have  the  consola- 
tion of  reading  and  understanding  the  divine  word.  If  these  Targums  had  been  written  for  this 
purpose,  as  it  seems  not  to  be  doubted  that  they  were,  I  think  there  can  be  no  question  but  that 
some  or  other  of  the  Jewish  proselytes  would  have  informed  the  Christians,  Origen,  Jerom,  &c,, 
of  them.  All  the  reasons  which  Dean  Prideaux  gives  for  their  concealment  by  the  Jews,  are  in 
favour  of  their  publication  or  exposure  by  the  converts  from  Judaism  to  Christianity,  even  supposing 
them  to  have  been  concealed.  If  a  single  conveit  had  been  made  of  any  respectability,  the  secret 
must  have  come  out,  that  the  Jews  had  some  books  which  they  were  charged  to  conceal  from  the 
Christians.  But  how  could  they  be  concealed,  if  they  were  in  common  use  by  the  unlearned 
Jews  > 

Origen  and  Jerom  both  lived  m  Palestine  for  some  time,  the  latter  a  very  long  time,  expressly  for 
the  sake  of  gaining  iufoiination  respecting  matters  of  this  kind,  and  he  wrote  commentaries3  iu 
which  the  Targums,  if  known  to  him,  must  have  been  of  the  very  first  importance  to  his  argument. 
Then  how  does  it  happen  that  neither  of  them  has  ever,  in  all  his  voluminous  works,  noticed  them 
in  the  slightest  degree  ?  Epiphanius  also  understood  Hebrew,  or  Syro-Chaldee,  yet  he  never  notices 
them.  Several  fathers  of  eminence  in  the  Christian  church  were  converted  Jews  5  then  how  is  it 
possible  to  believe  that  they  would  have  failed  lo  notice  the  Targums  after  their  conversion,  which 
would  both  have  aided  them  in  their  arguments  against  their  countrymen,  and  have  justified  them- 
selves for  their  conversion. 

Respecting  Jerom  and  his  search  for  the  Bible  in  Judsea.,  whither  he  went  to  collect  information, 
the  author  of  the  Revue  Encyclopedique  gives  the  following  account :  "A  la  solicitation  du  Pope 
"  Domase,  ce  pere  de  Teglise  parcourut  plusieurs  pais.  11  fut  oblige  d'apprendre  le  Chaldcen 
"  pour  recueillir  les  copies  les  plus  authentiques  que  les  Chaldeens  avoient  eu  des  Juifs.  II  dit 
"  qu'apres  bien  de  veillies,  de  fatigues  et  de  recherches  m&ne  les  plus  exactes,  ii  rassemble  beau- 
"  coup  de  lambeaux  disperses,"  £c.,  &c. 

The  present  Jews  look  upon  the  Targums  of  Onkelos  and  Jonathan  with  such  high  veneration, 
that  they  assert  that  they  were  delivered  to  Moses  by  God  himself  from  Mount  Sinai,  with  the  rest  of 
their  oral  law.  It  cannot  be  doubted  that  these  Targums  are  much  more  favourable  to  the  Christians 
than  the  old  Hebrew  text  or  the  Septuagint  j  then,  I  think,  when  the  Evangelists  were  quoting  pas- 
sages as  piophecies  of  a  Messiah,  they  would  have  quoted  from  them,  or  at  least  have  noticed  them; 
and  when  Jesus  was  denouncing  the  oral  law  and  traditions,  he  would  have  said  something  either  for 
or  against  the  Targums  if  they  had  been  in  existence.  De  llosbi,  who  is  named  in  the  Dissertation 
on  the  Poetry  of  Isaiah  by  Louth,  professed  to  have  proved  that  the  present  LXX  is  not  the  same  as 
that  translated  for  Ptolemy.  Sabbathier  collected  all  the  passages  which  purported  to  be  taken  from 

1  It  is  not  uncommon  for  a  man,  if  he  be  more  learned  than  his  contemporaries,  to  be  accused  of  ignorance.  It 
would  manifestly  serve  my  purpose  to  uphold  the  great  antiquity  of  the  Targums,  but  1  reason  for  truth,  not  for  ?vV- 
/wy.  They  shew  the  opinion  of  the  Jewish  church  in  the  time  I  allut  to  them,  uinch  is  enough  for  me. 

8  Ch  iv.  Sect,  vi  *  Piitl  Con.  Vol  IV.  Pt  li  B  viri.  p  (Wi. 


BOOK   III.    SECTION   9.  373 

an  Italian  or  Latin  version  of  the  Old  Testament,  made  before  the  time  of  Jerom,  or  which  he  sup- 
posed were  taken  from  it,  as  he  did  not  find  them  in  the  Hebrew,  the  Vulgate,  and  the  LXX;  and 
he  gave  them  to  the  world  under  the  pompous  title  of  an  Italic  version ;  but  I  believe  much  which 
he  collected  was  taken  from  the  scraps  of  the  sacred  books  of  different  Italian  or  other  temples, 
which  had  escaped  from  their  adyta.  There  is  a  copy  of  a  Bible  in  Anglo-Saxon,  in  the  British 
Museum,  made  by  Aelfric  in  the  tenth  century,  in  which  the  variations  prove  that  it  can  never 
have  been  made  either  fiom  the  Vulgate,  the  Italic,  the  LXX,  the  Hebrew,  or  the  Samaritan.  *  The 
account  of  Ararat  in  Phrygia,  pioves  that  the  Sibyls  did  not  take  their  account  from  our  Bible. 
The  omisbion  of  Jacob,  in  Enoch,  proves  that  he  did  not  copy  from  our  Bible,  and  the  account  of 
circumcision  again  proves  that  Aelfric  did  not  make  his  translation  from  any  of  our  books.  The 
same  argument  may  be  applied  to  the  accounts  in  China,  in  North  and  South  India,  and  in  Mexico. 
The  same  mythos  is  in  all ;  but  they  have  internal  evidence  that  they  are  not  taken  from  the 
Jewish  books.  All  this  tends  to  prove  the  truth  of  the  remark,  in  the  Revue  Encyclope'dique, 
that  the  books  of  the  Jews  were  Lamheaux  disperses  at  the  destruction  of  Jerusalem.  I  cannot 
conceive  how  any  one  can  look  at  the  difference  in  the  chronology,  as  given  by  Whiston,  to  say 
nothing  of  the  other  numerous  variations,  and  not  see  that  the  histories  are  substantially  different. 
How  different  must  be  the  account  in  the  Sibyls  from  that  of  the  Jews,  which  places  Ararat  in 
Phrygia  or  old  Room !  All  these  speculations  go  to  prove,  that  this  Genesis,  at  least,  was  the 
secret  book,  or  a  book  containing  the  substance  of  the  first  Pontifical  government  of  all  nations^ 
and  accommodated  in  some  degree  to  their  varied  circumstances.  Thus,  when  the  Jewish  Paulite 
sect  arose,  it  could  see  nothing  but  the  Jewish  system  or  account  of  the  mythos;  all  others,  in  its 
eyes,  being  copied  from  the  Jews :  and  as  this  sect,  through  favourable  circumstances,  got  pos- 
session of  the  power  of  the  worlda  it  succeeded  in  destroying  almost  every  thing  that  operated 
against  its  system,  or  in  corrupting,  intentionally  or  unintentionally,  all  that  it  suffered  to  remain. 

Mr.  Sharon  Turner,  in  the  Transactions  of  the  Society  of  Literature,  to  which  1  must  refer  my 
reader,  has,  at  great  length,  endeavoured  to  shew  that  all  languages  must  have  been  derived  from 
one  original.  JEvery  argument  which  he  uses  is  strongly  in  favour  of  my  theory  of  one  original 
written  but  unspoken  language  \  but  this  is  nothing  against  his  doctrine  of  one  original  spoken 
language  also, 

I  think  there  can  be  no  doubt  that  the  use  of  letters  was  at  first  strictly  confined  to  mythology 3 


1  On  this  translation  I  have  leceivcd  the  following  information  : 

"  The  Anglo-Saxon  translation  alluded  to  was  made  by  the  celebrated  Aelfric,  Archbishop  of  Canterbury,  elected 
"  to  that  see  in  the  year  993;  but  this  \voik  was  completed  before  that  period,  while  he  was  yet  a  monk.  It  consists, 
"  1st,  of  the  Jive  books  attributed  to  Moses  ;  and,  2dly,  of  the  books  of  Josue  and  book  of  Judges.  These  seven  hooks 
"  Aelfiic  styles  the  '  Heptateuchus.'  They  are  preserved  in  a  very  ancient  MS.  in  the  Bodl.  Lib.,  and  thence  published 
"  by  Ed.  Thwaites,  dedicated  to  Hicks.  To  these  he  added  Aelfric's  translation  of  the  book  of  Job,  from  a  MS  in  the 
"  Cotton  Lib.;  the  Gospel  of  Nicodemus  translated  by  an  unknown  author  from  Latin  into  Anglo-Saxon;  aud,  lastly, 
"  a  Fragment  of  the  History  of  Judith,  in  the  same  language,  completes  the  volume. 

**  The  most  important  of  these  are  the  Pentateuch,  Aelfric  assures  us,  that  he  made  the  translation  from  Latin — 
"  from  what  Latin  translation  I  know  not.  It  does  not  agree  with  the  Vulgate,  nor  yet  with  the  ancient  Italic ,  if 
"  Sabbathier's  icstoration  can  be  relied  on.  It  differs  much  from  our  common  translation,  and  the  differences  aie  fre- 

*  quent  and  material.    Yet  where  it  does  agree,  the  Anglo-Saxon  is  almost  in  every  instance  marked  by  superior 
'  brevity  and  clearness.    In  some  instances  it  clears  up  passages  quite  unintelligible  in  our  Version.    Many  passages 

*  are  omitted  in  the  Anglo-Saxon,  and  some  most  important  laws— as  that  in  the  code  of  Sinai  for  the  ciroumcmon  of 
'  all  males.    Aelfric's  work  does  not,  however,  seem  to  me  to  be  an  abridgment,  and  I  am  inclined  to  suspect,  that 
'  this  law  of  circumcision  was  not  an  ordinance  of  Moses,  because,  if  it  was,  why  was  it  not  obeyed  during  the  time 

**  that  the  Israelites  wandered  in  the  Desert  ?  but  came  first  to  be  enforced  upon  their  settlement  in  Canaan,  as  we  are 
"  assured  of  in  the  the  book  of  Jobiie.  Be  tlrib  as  it  may,  tUfo  Anglo-Saxon  translation  may  be  of  good  service  in  some 
u  subsequent  and  better  version," 


1/4  TARGUMS. 

and  in  consequence  of  this  it  is,  that  we  find  every  really  ancient  mythologic  name,  when  examined 
to  the  bottom,  admit  of  explanation  by  numbers.  Let  the  reader  look  at  the  definitions  of  the 
first  book  of  Euclid,  at  the  lines,  and  remember  that  all  numbers,  and  all  letters,  were  described 
by  right  lines.  Let  him  think  upon  the  Arabian  Oriental  Algebraic  art,  the  date  of  which  no  one 
knows— the  art  of  Geometry,  the  Pythagorean  forty-seventh  proposition  of  Euclid,  and  the  letters, 
symbols  of  numbers,  and  lines,  and  doubt  if  he  can,  that  this  art  was  known  to  the  great  explica- 
tor  of  the  universe,  Pythagoras,  who  declared  that  all  knowledge  centred  in  numbers  and  lines,  and 
who  was  burnt  by  his  more  wise  and  orthodox  countrymen,  for  the  wickedness  of  teaching  this 
and  similar  doctrines. 

The  word  Yoni  is  acknowledged  to  be  the  same  as  lune.  It  is  the  same  as  the  nil*  iune  of  the 
Israelites,  which  means  dove.  It  is  the  name  of  the  islands  of  Java  and  Sumatra,  which  thus  carry 
the  same  name  as  the  island  of  lona  and  of  Columba,  of  the  Hebrides  of  Scotland,  both,  no 
doubt,  sawed  isles.  It  is  the  same  word  as  the  Juno  of  the  Latins.1  It  is  a  word  composed  of 
the  Hebrew  word  .T  ie,  or  the  Syrian  word  la,  and  the  word  ni9  which  I  do  not  understand ;  but 
'which,  perhaps,  may  be  only  a  nominal  termination,  like  en  in  Cris-en,  or  os  in  Xp^£-0£j  or  the 
Latin  us,  in  Christ-us.  It  is  the  IE  of  the  Apollo  of  Delphi,  It  is  the  Jan-nus  and  Ja-na  of  the 
Romans.  It  is  the  Diana  or  Di-ja-na  or  dwa-ja-na.  It  became,  when  the  Greeks  perfected  their 
language,  by  the  invention  of  a  neuter  gender,  the  To  O*>,  or  the  I  Oy.  It  is  the  Hebrew  ft>  ie  or 
miT  ieue  I  am  that  I  am— or,  grammatically, — I  shall  be  what  I  have  been;  or  a  definition  of  the 
creative  power.  It  is  the  root  from  which  great  numbers  of  the  Sanscrit  and  Indian  Gods  have 
been  formed.  Yavana,  is  the  ie  and  vaha,  to  carry,  one  of  the  meanings  of  the  word  ana,  but  which 
must  have  another  meaning ;  because  the  word  Ya-vana  means  a  sect  professing  the  superior  in- 
fluence of  the  female  over  the  male  nature;2  and  I  believe  it  means  to  bear  as  well  as  to  carry,  and 
has  precisely  the  same  meaning  as  our  word  to  bear,  used  to  carry  a  burden — to  produce  a  child. 
Hence  we  see  why  the  Ya-vanas  became  loniaus.  It  is  the  root  of  Nar-ay-ana.  Nar  in  Sanscrit 
is  water,  the  Hebrew  *ina  ner,  river  or  water,  and  the  word  means  IE  carried  in  the,  or  on  the 
water. 3  it  is  Kanya;  that  is,  Can  or  Cunia,  &c.,  &c.  It  has  the  same  meaning  as  the  Amba  of 
India,4  and  the  Omphe  of  Greece,  and  the  Om  and  Ammon  of  Egypt ;  these  latter  being  of  both 
genders,  which,  I  am  persuaded,  answers  to  one  sense  of  the  Bya  of  India,6  meaning  Bis-Ja, 
Double-Ja — male  and  female.  Finally  it  is  the  Argha. 

The  more  I  study  my  subject,  the  more  facts  I  discover  to  prove  that  the  Pythagorean  doctrine 
was  true,  that  all  learning  and  science  rebolved  itself  at  last  into  numbers.  We  find  the  Hebrew 
God  called  El  and  I,  We  read  much  of  Ion,  of  lon-ia,  of  Jan-a,  Jun-o,  lav-anas,  and  of  Bet-on, 
JWV3.  bit-un,  and  Beth-aven,  {IK-fiO-  bit  auu.  Now,  how  comes  ON  to  mean,  as  I  have  shewn,  the 
generative  principle  ?  It  is  the  neuter  of  the  Greek  pronoun  b$,G  meaning  existence,  which  always 
carried  along  with  it  the  idea  of  destruction,  and  necessarily  reproduction,  that  is,  the  generative 
principle ;  and  I-ov  is  the  ON  of  I,  and  I,  the  jod,  is  ten,  the  X-,  the  perfect  number,  the  numeral 
meaning  of  the  ten  avatars,  eternally  renewed,  of  the  creative  God,  the  AOFO2J.  It  is  also  the 
To  Oi>j  the  T-1«y  ON,  that  is,  the  cross  of  Ezekiel,  with  which  the  believers  were  marked  in  the 
forehead,  after  the  manner  of  the  Buddhists  of  India,  and,  indeed,  of  all  the  sects  of  India,  who  arc 
marked  with  some  sign  or  other.  In  the  same  manner  the  Christian  priest,  ir>  baptism,  marks 
the  child  on  the  forehead  with  the  cross.  If  Plato  had  not  made  the  ov  the  fountain  of  his  rnythos, 
I  should  have  thought  this  too  refined  or  mystical  to  be  credited. 

As  the  city  of  ON  or  Heliopolis,  or  of  the  generative  power,  was  called  the  city  of  destruction,  so 

1  Asiat.  Res.  Vol.  III.  p.  364.      «  Ib.  p.  358.      3  Ib.      4  Ib.  p.  360.       5  Ib.  p.  358.       G  Participle  w,  qu.  ?  Ed. 


BOOK   III.   SECTION    10.  175 

the  KaTiog  or  beautiful  of  Greece  was  the  Call  or  Goddess  of  destruction  with  the  Indians.  From  this 
principle  she  became  the  Goddess  of  Time,  because  Time  is  the  greatest  of  destroyers  ;  and  from 
her,  the  last  age,  when  all  was  supposed  to  be  destroyed  or  finished,  was  called  the  Cali-Yug  or 
Cali-age.  The  same  feeling  in  Europe  which  makes  devotees  deal  in  nothing  but  damnation, 
makes  the  Indian  Goddess  Call  a  favourite,  her  devotees  having  first  converted  the  beauty  into 
destruction. 

The  meaning  of  the  iT  ie  of  the  Hebrews,  as  I  have  repeatedly  remarked,  is  the  self -existent.  It 
seems  singular  that,  unless  he  were  the  Supreme,  he  should  have  this  name-  But  the  same  thing 
happens  in  India,  whence  no  doubt  it  came.  The  supreme  Being  in  the  second  Veda  says,  "From 
"  me  Brahma  was  born ;  he  is  above  all;  he  is  Pitama,  or  the  father  of  all  men;  he  as  Aja^  or 
"  self-existing,"  From  him,  Col.  Wilford  says,  they  represent  Adima  (which  word  means  both 
first  male  and  female})  to  have  descended.  She  is  the  same  as  Jva  or  /,  the  female  energy  of  na- 
ture, or  descended  from  /—the  same  as  Isa  or  Isi,  male  and  female.  *  All  these  are  nothing  but 
Hebrew  names  written  in  Sanscrit. 

If  a  person  will  think  deeply  he  will  have  no  difficulty  in  forming  an  idea  how,  when  the  art  of 
writing  was  secret,  a  written  word  would  be  magical.  A  few  lines  scrawled  in  the  presence  of  a 
person  on  a  bit  of  leaf  or  bark  might  be  given  to  him,  and  he  might  be  told,  whoever  is  a  magician 
or  initiated  on  seeing  that  scrawl,  will  know  your  name,  or  any  other  desired  fact.  A  person  must 
think  deeply  on  this,  or  he  will  not  see  the  force  of  the  argument  which  arises  from  the  dupe  having 
no  idea  of  the  nature  or  power  of  conveying  knowledge  by  symbols.  As  the  Chaldaean  priests 
were  the  only  people  who  understood  the  secret  of  writing,  it  followed,  that  they  were  all  magi  or 
magicians  \  and  when  the  secret  did  begin  to  creep  out,  all  letters  were  magical  or  supernatural. 
This  and  some  other  secrets— the  telescope,  astronomy,  the  loadstone — made  the  Chaldasanb 
masters  of  the  world,  and  they  became  Moguls.  Mogul  is  but  Al-Mag,  The  Mage.  On  this 
account  all  the  princes  of  India  desire  to  be  invested  with  the  pallium  by  the  old  Mogul  of  Delhi, 
successor  of  Gengis  Khan,  of  Tartary,  the  last  incarnation  of  divine  Wisdom.  The  mythos  at  last 
always  reverts  to  its  birth-place,  Indian  Tartary — the  Mount  Solima,  the  snow-capped  Meru, 
where  the  Gods  sit  on  the  sides  of  the  North.  How  the  Mogul  comes  to  be  Lord  Paramount  oi 
the  world,  I  shall  explain  in  a  future  book. 

10.  The  observation  of  Dr.  Young  respecting  probabilities  is  very  important  j  for,  as  the  written 
languages  of  all  the  nations  of  the  old  world  contain  a  considerable  number  of  words  in  common, 
the  probability  that  they  are  all  derived  from  one  parent  stock  rises  almost  to  a  certainty.  This 
leaves  the  question  of  the  derivation  of  the  genus  man  from  one  or  more  original  pairs,  nearly  un- 
touched. For  the  diffusion  of  the  Pandsean,  Catholic  or  Universal  Buddhism,  which  seems  evi- 
dently to  have  gone  with  the  secret  system  of  letters,  will  readily  account  for  a  certain  number, 
and  a  considerable  number,  of  the  same  words  in  all  the  different  languages.  It  will  also  readily 
account  for  the  variety  which  may  be  observed  in  their  mixture.  Wherever  either  the  arithmetical 
or  the  first  syllabic  system  extended,  there  a  mixture  of  words  might  be  expected ;  and  it  seenib 
probable,  from  hundreds  of  circumstances,  that  the  language  of  the  Chaldaean  Brahmin,  which  was 
that  of  which  the  Hebrew,  Arabic,  Ethiopian,  Tamul,  Pushto,  and  Syriac,  were  close  dialects,  was 
the  language  into  which  the  arithmetical  language  was  first  translated,  by  means  of  the  then  new- 
ly-invented syllables.  If  we  suppose  the  languages  of  the  earth  to  have  been  at  that  time  widely 
spread,  and  that  dialects  had  begun  to  be  formed,  when  the  art  of  rendering  the  arithmetic  into 
letters  and  syllables  was  discovered  \  the  secret  society  of  initiated  who  discovered  it,  in  every 

»  Here  is  most  clearly  the  Hebrew  mn  eie,  or  rr  ie.  Asiat.  Res.  Vol.  V.  p.  247. 


J/6  DR.  YOUNG. — SOL, 

country,  would  begin  to  translate  it  each  into  his  own  dialect.  This  theory,  I  think,  will  readily 
account  for  Hebrew  and  Indian  words  in  Britain,  and  words  of  Britain  in  India,  The  possibility 
of  a  written,  unspoken  language  i&  proved  by  its  actual  present  existence  in  Java,  which  cannot  be 
denied.  The  possibility  of  its  existence  by  means  of  numeral  ciphers  must  be  admitted  3  and  I  am 
quite  certain  that  the  actual  existence  of  the  cubtoin  of  using  arithmetical  signs  to  describe  certain 
mythic  words,  and  the  possibility  which  I  have  shewn  of  many  others  having  been  formed  from 
arithmetic,  raises  a  very  strong  probability,  that  the  arithmetical  system  has  been  general.  Of  a 
theory  like  this  proofs  can  never  be  expected;  probability  alone  must  be  looked  for.  To  this  theory 
/see  no  objection ;  but  if  there  be  certain  difficulties  which,  when  pointed  out,  I  cannot  explain, 
in  such  a  case  as  this,  they  cannot  be  considered  to  invalidate  it,  as  long  as  a  possibility  remains; 
of  an  unknown  explanation  of  them  being  discovered.  If  the  theory  be  true,  it  is  not  within  the 
scope  of  probability,  that  all  difficulties  should  be  removed,  even  if  all  the  learning  and  talent  in 
the  world  were  employed  upon  it;  much  less  when  they  are  attempted  to  be  removed  by  a  solitary 
individual,  who  claims  neither  much  learning  nor  much  talent ;  and  who,  from  the  peculiarly  re- 
condite nature  of  his  subject,  can  obtain  no  assibtance. 

I  consider  that  it  admits  of  no  doubt,  that  all  the  written  syllabic  languages  with  which  we  arc- 
acquainted  are  the  sarae3  rcith  mezely  dialectic  variations  \  and  that  all  the  alphabets  or  systems* 
of  letters  are  one,  only  with  the  letters  in  different  forms,  as  we  have  the  English  language  and 
letter  though  one,  yet  WRITTEN  IN  DIFFERENT /oras.  The  Arabic  table  of  letters  and  numbers, 
compared  with  the  Greek,  proves  this.  We  have  here  all  the  numbers  in  order,  but  the  letters  iu 
disorder.  We  ought  in  considering  these  subjects  never  to  forget,  that  all  the  various  dialects  of 
the  world  are  like  the  spokes  of  a  wheel,  as  we  go  back  converging  towards  one  another,  till  they 
meet  in  the  centre;  and,  in  a  contrary  direction,  diverging,  till  at  last  they  are  no  longer  visible 
to  one  another.  I  believe  that  historical  circumstances  might  be  adduced,  which  would  render  it 
highly  probable  that,  fifteen  hundred  years  A.C.,  the  people  speaking  all  the  then  existing  lan- 
guages, could,  though  perhaps  in  some  cases  with  difficulty,  understand  one  another. 

]  1.  If  we  consider  the  effect  of  these  numeral  letters  of  this  unspoken  language,  we  shall  imme- 
diately see  that,  when  the  numerals  or  ciphers  became  changed  into  letters,  they  would  necessa- 
rily come  to  be  read  and  pronounced,  sometimes  from  right  to  left,  and  sometimes  from  left  to 
ri^ht. 

After  man  had  made  the  discovery  of  the  sjllabic  word  liuaa,  as  described  above,  in  Section  2, 
p.  150,  perhaps  the  next  attempt  would  be  made  on  a  word  for  the  Sun,  in  the  following  manner. 
We  will  suppose  a  person  wished  to  record  the  Sun,  and  to  do  it  by  means  of  numbers  having  the 
names  of  trees,  these  numbers,  that  ifa  the  numerical  system,  having  so  far  advanced  as  to  be  sim- 
plified into  a  symbol  or  monogram  for  each  number  forwards — as  we  find  it  in  Greece.  He  would 
then  inscribe  it  thus,  in  right-lined  angled  symbols,  having  the  meaning  of  one  of  the  cycles  which 
I  suppose  him  to  have  invented. 

S1— C  the  sign  of  300,  called  Sail. 
U  i — V  the  sign  of      6,  called  Uenu 
L  — L   the  sign  of    30,  called  Luis. 

336    the  name  of  the  Lunar  Year. 
I  apprehend  that  the  names  of  all  things  would  be  at  the  first  monosyllables  of  the  simplest 


1  It  will  be  obfeeivcd  that  the  Author  heie,  as  in  many  other  instances,  conceived  himself  at  liberty  to  use  either 
Hebrew  or  Greek  letteis  for  his  numerals.    Editor 


BOOK   III.    CHAPTER   I.    SECTION    120  177 

kind  5  and  that  the  first  name  of  the  tree  called  Suil,  would  be5  not  two  syllables  of  four  letters, 
but  one  of  three — Sul,  which,  in  numbers,  gives  the  first  lunar  year  of  336  days.  Now,  when  a 
person  wrote  the  three  symbols  C V  L>  he  could  not  very  well  help  observing,  that  by  pronouncing 
the  three  first  sounds  of  the  three  names  of  the  three  trees,  he  would,  by  a  fortunate  and  remarka- 
ble accident,  have  the  sound  of  the  name  of  the  tree  SuL  Here,  then,  we  have  correctly  a  sound, 
Sul,  described  by  symbols  or  marks  which  were  now,  in  this  case,  become  letters,  each  maik  or 
letter  standing  for  a  sound,  and  the  three  marks  describing  a  sound,  a  number,  a  tree,  the  Sun,  and 
the  Lunar  year — in  all  having  five  meanings.  This  would  lead  him  to  try  if  he  could  not  describe 
other  things  as  he  described  this  tree  (now  unknown  to  us).  We  will  suppose  the  Eg,  as  an  ex- 
ample. He  would  look  for  a  tree  out  of  the  twenty-eight,  whose  name  should  begin  with  the 
sound  which  we  call  E,  and  he  would  find  Eadha,  the  sign  of  five,  and  having  the  mark  or  mono- 
gram E,  and  he  would  inscribe  E.  He  would  then  try  to  find  a  tree  which  had  a  name  that  began 
with  the  sound  which  we  call  G,  and  he  would  find  the  Gort,  having  the  mark  or  monogram  f""  ; 

he  would  then  inscribe  that  mark  below  the  other,  and  he  would  have  ,~-  >^    \  ?_.    Tims  he 

1     )Eg-t    1 
would  discover  the  art  of  using  the  monograms  or  symbols  for  numbers,  or  symbolic  numerals,  as 

letters  to  describe  syllables,  and  letters,  and  sounds,  and  the  symbols  for  the  numbers  would  thus 
become  letters. 

Now  the  next  word  of  letters  discovered  might  be  Suil  or  Suli,  found  in  the  same  manner  to 
denote  the  solar  cycle  of  366  thus, 

W  s-300  Suil, 

1  u—    6  Uern. 

^  Ir:  50  Luis, 

>  i=  10  lodha. 

366 

and  thus  the  Sul  changed  into  the  Suli  as  science  improved. 

This  is  the  Suli  Minerva  of  Bath— the  cycle  that  we  find  in  the  name  by  which  Stonehenge  was 
called  in  Welsh,  Emreis— that  is,  $:r5,  l*.~ 40,  /?zrlOO,  e~5,  fclO,  cr=200rr360  j  or,  y~S}  ju-40, 
pn:100,  ^  8,  fclOj  o"—gOOrz36(5.  In  Su-li  we  have  a  word  of  two  syllables ;  and  thus  we  advance 
another  step  in  literal  and  alphabetic  writing.  In  the  word  2^10  $fc63(),  salus,  health,  salvation, 
Ralus-bury,  we  have  another  step ;  and  our  word  Sun  has  probably  been  Sin— 360,  or  Sunir:366, 

The  word  tihw  means  three.  I  cannot  help  suspecting  this  to  refer  directly  to  the  Trinity.  It 
has  both  the  meaning  of  three  and  of  director  or  chief  or  DISPOSER,  as  £3>Ditf  smim  in  Gen,  i.  S.1 

12.  Joseph  was  considered  to  be  one  of  the  divine  incarnations  or  avatars  for  the  salvation  of 
the  Egyptians.  He  was  the  Phoinix  which  appeared  every  600  years.  6f  Et  vocavit  Parohjiomen 
"Joseph  Saphenath  Pahaneah"*  Ka/  exaXs<re  &apaa)  ra  Qvopa,  Lo<nj$,  SPoyfloft$ajty;g — 
ntyD  ru£)3f  zpnt-ponh.3  This  passage  is  rendered  by  Jerom,  " Fertitque  nomen  ejus  (Pharao)  et 
"  vocavit  eum,  Lingud  Egyptiacd,  SALVATOREM  MCNDI."  And  in  Suidas  Joseph  is  called  by  a 
name  still  more  curious:  "Cum  autem  FAUNUS  insidiis  appeteretur  &  propriis  Fratribus  in  Egyptum 
fugit4  The  Hebrew  word  has  been  rendered  Revealer  of  the  Secrets  of  the  Stars.  But  I  think 
no  one  can  doubt  what  the  Abb£  de  Rocher  has  pointed  out—- that  the  Faunus  and  m$Qpo?ih  is  the 

1  Vid.  Parkhurst  in  voce  »*?tt  sis,  IX.  3  Pagnin. 

3  Gen.  xli,  45,*  see  Vol.  I.  p,  502.  4  Diet,  de  Suidas,  verbo 

VOL.    II.  2  A 


178  JOSEPH,   PROTEtTS.      STALLS. 

Roman  Faunus  and  the  Phoinix.  But  Joseph  was  also  called  by  another  name  iD^ttf  slit.  Gen. 
xlii.  6.  l  In  the  B'Vtf  slit  and  oVttf  sft  we  have  a  trifling  mispetting  (if  any  attention  is  to  be  paid 
to  radical  letters)  of  the  feminine  termination  of  the  ^ttfczSGO,  for  the  origin  of  Salus,  Salutis,  for 
the  name  of  the  Sun,  the  Phoenix,  and  the  JRedemptor  or  Salvator  MundL  And  in  old  Irish  our 
female  Sail,  v  snSOO,  *>  £-30,  b  fc30=360,  means  a  year.2 

Several  authors  have  thought  that  the  Proteus  of  the  Greeks,  which  word  has  the  same  meaning 
as  B*/W  slit,  was  Joseph,  This,  I  think,  arose  from  his  repeated  incarnation  in  new  cycles  — 
different,  but  yet  the  same  —  in  each  cycle  a  Saviour  or  Redemptor  Mundi  ;  thus  they  made  him  a 
Proteus.  His  name  Psonthom  Phaneah,  is  our  Proteus,  or  Phantom,  and  the  Santon  of  the  Orien- 
tals. The  Phaneah  is  the  $yw~6Q8.3 

The  shrines  in  which  the  Gods  were  placed  in  India  were  called  Stalls.  These  are  the  stalls  of 
our  Cathedrals,  and  of  our  Cow-houses.  Hog,  in  his  history  of  Cornwall,4  says,  that  the  sanc- 
tuary of  the  God  Hu,  or  the  Sun,  or  the  Bacchus  of  the  Druids,  was  an  Ox-stall,  where  the  God 
presided  as  a  living  animal,  5  or  as  the  image  of  a  bull.  The  name  of  the  Bull,  in  the  numeral 
symbolic  letters,  I  have  no  doubt,  was  the  same  as  we  have  found  him  so  often.—  Stll,  or  Siz200, 
T—  300,  LL=  100—600.  6  When  the  numerals  became  letters,  the  habitation  of  the  Stll9  by  the 
regimen,  came  to  be  the  place  Sill.  In  this  way,  from  this  formation  of  the  Hebrew,  when  in 
regimine,  innumerable  words  took  their  origin.  I  believe  the  Hu>  which  is  the  common  name  of 
God  in  Wales,  is  only  a  corruption  of  the  Hebrew  pronoun  Klf7  eua,  meaning  HE.  In  India,  the 
Gods  are  placed  in  the  temples  in  stalla  or  stalls,  that  is,  recesses  or  places  of  safety.  In  the  West, 
the  Gods  were  placed  in  Cellae  and  CONCLAVIA.  Hence  come  the  cells  and  stalls  in  our  cathe- 
drals.7 The  Cell  is  the  ta>n  eifcl 

To  be  wise  is  to  be  enlightened.  Lux  is  the  Logos  by  whom  all  things  were  made  ;  and  the 
Logos  is  Rasit—  Rst,  p^crVr^eoO.  And  Lux  makes  Lucis  ;  then  LX,  ^V-650.  Again,  L—50, 
1  u=6,  w  srzSOO,  '  fclO,  ttf  5=300=666.  8  The  Fleur-de-Lis  is  the  Lotus,  the  flower  sacred  to 
the  Lux,  or  the  Sul,  or  the  Sun.  The  Auriflamme,  the  flame  of  fire  or  fire  of  gold,  9  was  the  stand- 
ard. The  three  Lotuses  or  Lises  were  the  coat  of  arms,  emblems  of  the  Trimurti,  the  three  per- 
sons of  the  triple  generative  power,  or  of  the  Sun  or  Lux.  r&ltf  sle,  Shilo,  is  probably  ^itf  sfcSGO, 
or  #—600,  ?L—  50—10,  l,—  6=666.  This  is  Silenus.  I  have  no  doubt  it  was  the  invocation  in  the 
Psalms,  called  Selah,  nbo  sle. 

The  Greek  word  'H?uo£  is  nothing  but  a  variation  of  the  Suli,  Sul,  and  Sol.  H,  ij,  is  the  Hebrew 
emphatic  article,  and  the  word  is  soil,  that  is,  suil,  and  5/2=360  or  366,  or  szfc336  ;  Sun  in  Sans- 
crit is  &ona,  the  first  three  letters  coalescing  into  one.  Hence  evidently  our  Sun.  Here  we  find 
the  meaning  of  Mount  Sion—  Mount  of  the  Sun  $  the  same  as  Har-ol-ump,  that  is,  Har-al-om, 


1  See  Parkhurst  in  voce  tt^ttf  *&.  From  e»W  the  word  Sultan  is  said  to  have  been  derived  j  but  it  is  from  the  woid 
sit  or  $lt> 

*  See  Guerin  de  Rocher,  Vol.  I  pp.  113-120;  Vol.  IL  p,  213  ;  Vol.  V,  p.  22. 

^  See  Vol.  L  pp.  169,  181,  199,  500,  587,  607-  4  Note  on  p.  158. 

5  This  was  the  Welsh  Bull  with,  three  Cranes  oa  his  back,  called  Bud  was  Trigeranon,  answering  to  the  Indian  Buddha 
Trivicrama-ditya,  or  Buddha  with  triple  energy,  as  explained  by  Col.  Tod. 

c  Here,  it  will  be  observed,  the  Author  again  quits  the  Hebrew,  and  makes  stll  equal  600,  partly  by  Greek  and  partly 
by  Roman  numerals.  Yet  see  his  note  5,  infra,  p.  187?  and  Chap,  il.  Sect.  1«  Editor. 

7  Jurieu,  Vol.  II.  p  248.  8  On  this  mixture  of  numerals  see  note  supra.    Editor. 

9  We  have  formerly  found  (Vol.  I.  p.  600)  the  %^<;  and  the  %pu$  connected*  The  %^$  was  an  incarnation  of  the  solar 
fin.  Here  the  aurum  and  aur,  the  gold,  and  the  j?re,  are  connected. 


BOOK  III.    CHAPTER  I.    SECTION  13.  ]J*g 

Mount  of  the  God  Oni.  Gebelin,  in  his  Monde  Primitif,  has  undertaken  to  prove,  that  the  minuet 
was  the  dance  oblique  of  the  ancient  priests  of  Apollo,  performed  in  their  temples.  "The  diagonal 
"  line,  and  the  two  parallels  described  in  this  dance,  were  intended  to  be  symbolical  of  the  Zodiac, 
"  and  the  twelve  steps  of  which  it  is  composed  were  meant  for  the  twelve  signs,  and  the 
"  months  of  the  year." 1  Little  do  our  village  girls,  when  dancing  round  the  May- pole,  and  our 
fine  ladies  when  dancing  the  Cotillon  Q  think,  that  they  are  exhibiting  the  most  profound 
astronomical  learning;  but  they  are  doing  so  nevertheless.  Dancing  was  originally  merely  reli- 
gious, intended  to  assist  the  memory  in  retaining  the  sacred  learning  which  originated  previous  to 
the  invention  of  letters.  It  began  in  sense,  it  is  continued  in  nonsense.  But  why  not?  Does  it 
not  make  them  happy?  Then  merrily  may  the  bonny  lasses  dance 5  they  shall  never  be  disturbed 
by  me.  Alas  !  disturbance  will  come  soon  enough,  without  me. 

The  Salii  were  Sulii  or  priests  of  Sul,  who  was  worshiped  with  circular  dances,  whence  the 
French  or  Franks,  who  were  peculiarly  attached  to  the  dancing  superstition,  were  called  Salii. 
The  president  of  the  college  of  Salii  in  Rome  was  called  Prsesul — our  officer  is  called  Consul. 
Indeed  I  believe,  that  there  were  no  parts  of  the  rites  and  ceremonies  of  antiquity,  which  were 
«ot  adopted  with  a  view  to  keep  in  recollection  the  ancient  learning,  before  letters  were  known. 
Thus,  as  I  have  just  said,  that  which  began  in  sense  is  continued  in  nonsense;  for  since  the  art  of 
writing  has  become  known,  all  forms  and  ceremonies  are  really  nonsense.  But  it  served  the  pur- 
pose of  the  priests  to  retain  them,  and  that  is  the  real  reason  of  their  continuance.  It  was  the 
same  in  the  ceremonies  of  the  Jews.  The  whole  system  was  held  to  be  a  microcosm  of  the  Deity, 
the  Templum,  a  part  of  it,  and  with  reference  to  this  every  part  of  it  had  a  meaning.  But  I  shall 
discuss  the  microcosm  at  large  in  a  future  book.  It  may  be  enough  to  notice  here,  as  one  example, 
the  fringe  of  the  Jewish  dress,  which  is  formed  of  cords  knotted  in  fives  and  sixes,  and  tens  and 
twelves,  of  knots  contrived,  as  the  Jews  say,  so  as  to  form,  in  their  various  combinations,  the 
number  600,  and  the  name  of  it  is  JVSPJf  zizit,  which  is  n  fc400,  >  a= 10,  %  s— 90,  >  fcrlO,  2f  srrQOr: 
600,  In  these  fringes,  directed  to  be  worn  on  the  garments,  and  to  be  looked  upon  in  a  particular 
manner,  (and  called  600,)  we  have,  if  I  mistake  not,  an  example  of  Moses,  under  divine  direction* 
practising  that  which  Sir  William  Drumrnond  called  buffoonery^  But  this  word  has  several 
meanings,  which  are  remarkable.  As  *x  zi  it  describes  exactly  the  earns  of  Tibet,  of  Scotland,  of 
Ireland,  and  of  Arabia  also,  a  very  striking  and  important  identity.3  It  also  means  a  flower,  and 
a  thiirplate  of  metal. 4  The  temple  was  a  microcosm  of  the  globe.  The  high  priest  in  his  pon- 
tificals in  the  Sanctum  Sanctorum,  surrounded  with  his  Tzizit,  was  a  microcosm  of  the  tree  of 
knowledge  with  its  flowers,  in  the  garden  of  delight.  The  flowers  are  said  to  be  of  the  colour  of 
the  Hyacinth,  as  I  understand,  because  it  is  blue }  but  I  think  this  is  not  the  meaning.  The  Lotus 
of  the  Nile  is  blue.  I  shall  probably  return  to  this.  The  parcels  of  knots  in  five  and  sixes,  with 
their  various  combinations,  are  beautifully  descriptive  of  the  lustrums,  and  of  combinations  to  form 
the  double  cycles  of  3()0  and  432. 5  Here  we  see  more  proofs  of  what  Pythagoras  meant,  when  he 
said,  that  all  science  resolved  itself  into  numbers. 

13,  We  will  now  try  to  find  the  meaning  of  the  word  Solomon ;  often  spelt  Soleiman,  Sulimon, 


1  Hog's  Hist.  Corn.  p.  460.  s  See  Numb,  xv,  38,  39 ;  Deut.  xxii.  12. 

3  Vide  Purkhurst  in  voce.  *  Vide  jRy. 

5  The  Catholic  beads  and  a  string  of  them  called  a  Rosary  are  the  same.    The  Rosary  is  from  the  word  ras  wisdom; 
the  Bead,  in  like  manner,  is  from  the  word  Ved,  or  Wisdom,    Beten,  in  German,  is  to  pray. 


180  SOLOMON. 


Suleimon,  and  flebw  slme.  Pezron  has  found  the  word  Sol  for  Sun  among  the  Celts,  and  I  consider 
that,  having  it  in  Latin,  we  have  it  in  the  Etruscan.  We  have  it  also,  I  think,  in  the  language  of 
ancient  Britain,  in  the  Fons  Solis  at  Bath.  As  we  have  just  seen,  the  first  word  Sol,  or  Sul,  or  Suli, 
forms  the  cycles  of  336  and  of  366,  and  spelt  with  an  X  or  D  final,  probably  of  666.  The  second  word 
is  the  D3=90,  and  also  CttzrtoO.  This  MN  or  Menu  was  in  a  particular  manner  the  symbol  of 
mind.  Minos  or  Menu  or  Numa  was  a  wise  lawgiver.  The  Mn  formed  the  only  animal  in  the 
creation  possessing  mind,  called  man  for  this  reason.  Thus  the  wisdom  of  the  Sun  became  Solo- 
mon.1 With  reference  to  the  same  mythos  we  have  the  Lm  650,  the  Lam  or  Lam-da,  holy  LM, 
and  L  M  B=7'2,  and  the  Men-des  or  holy  Goat,  which  is  the  same  as  the  Sheep.  And  when 
science  improved,  we  have  the  M^alone  equal  to  600.  With  reference  to  the  same,  we  have  the 
fig-tree  called  Lamed,  the  sacred  tree  of  the  Indians,  which  fructifies  in  its  own  peculiar  manner 
something  like  the  Lotus.  *  We  have  also  Mount  Meru,  called  by  the  Siamese  Menu,  or,  at  least, 
Maria  called  Mania,  which,  combined  with  the  circumstances  that  we  have  seen  relating  to  mounts 
and  meres  of  the  Aja  or  Lamb  and  Goat,  justify  a  suspicion  that  Meru  was  Menu.  With  refe- 
rence to  this,  the  centre  letter  of  the  two  Irish  alphabets  is  in  one  called  Moiria,  and  in  the  other 
Muin,  substituting  the  N  and  R  for  one  another,  but  each  the  centre  letter.  I  cannot  help  sus- 
pecting, that  all  our  Meres  and  Marias  were  corruptions  of  Menus  or  arose  from  them.  I  think  it 
probable  that  Salman-asar  was  the  Caesar  Solomon  —  Salmon-^Esar. 

The  second  person  of  the  Trinity  being  an  incarnation  of  the  solar  power,  the  word  to  si  came 
to  mean  Saviour,3  and  from  this  comes  the  word  abw  slum>  and  obw  slm9  peace,  and  rhw  s.le, 
Shilo,  Saviour,  as  is  proved  by  his  being  called  by  Onkelos  KIWD  msiha,  that  is,  THE  Saviour  or 
THE  Messiah.  From  this  we  may  now  see  where  the  Soli  or  Suli-Minerva  of  Bath  comes  from. 
She  comes  from  the  Saviour  Minerva  thus  :  Sol  or  Sul  is  Saviour,  as  the  Sun  is  always  called, 
therefore  the  Sul  is  both  Sun  and  Saviour,  and  Miner  is  also  Saviour.4  fte  plz  is  the  same  as 
the  Pala  noticed  by  me  in  another  place,  and  is  the  origin  of  the  Pallas.5 

I  imagine  that  the  following  is  the  true  translation  of  2  Samuel  xii.  24  and  25  :  "And  he  called 
his  name  Solomon  (HDto  slme),  and  leue  loved  him.  And  Nathan  the  prophet  put  his  hand  upon 
him  (TO-nto'l  uislh-lid}  and  called  him  after  leue,  (or  on  account  of  IE  *"|DJD  bobur)  Jedidiah," 
(ITTT  ididie)  that  is,  the  most  holy  IE,  or,  in  Hebrew  idiom,  Holy,  Holy  IE.  Here  we  have  the 
%£iporQVict,  and  Christening,  or  giving  the  Christian  name,  usually  given  with  us  at  the  baptism. 
I  assume  that  the  i  d  in  the  word  YH  Ud  ought  to  be  *i  r.  With  this  the  whole  is  sense,  without 
it  the  whole  is  nonsense;  and  I  think  most  Hebrew  scholars  who  shall  go  through  my  work,  and 
see  all  the  proofs  which  I  shall  give  of  my  theory,  will  agree  with  me  that  the  emendation  ought 
to  be  made, 

The  Milyans  of  Lycia  were  called  SolymL    They  were  also  called  Telmissi  and  Termillians.6 
They  came  from  Crete.    At  Miletus  was  the  crucified  Apollo,  —  Apollo  who  overcame  the  serpent, 
jn£)  jwftt,  or  the  evil  principle.    Thus  Callimachus  celebrating  this  achievement,  in  his  hymn  to 
Apollo,  has  these  remarkable  words,  lines  103,  104-— 


1  I  have  little  doubt  that  the  monkey  was  called  Hanuman  from  the  same  principle,  and  that  the  word  Hanu  was  a 
a  word  of  qualification,  as  perhaps,  Mf-ma&  or  Inferior  man. 

*  Vail  Coll  Hib.  Vol.  V,  p.  130.  3  See  Parkhurst  under  rhv  sle  and  ato  dm, 

4  See  Pausanias,  and  also  Parkhurst  in  voce  ")JQ  mnr  and  fisplz  II,  where  she  is  shewn  to  be  the  same  as  Venus, 
and  to  mean  the  generative  power  of  the  Heavens  j  and  the  same  as  nWK  asre  Venus  or  the  Saviour.    See  Parkhurst 
asr,  IV. 

Vol.  I.  pp,  629,  630.  e  See  Beloe's  Herodotus,  Vol  I.  p.  236. 


BOOK  III.   CHAPTER   I.   SECTION  14.  181 


—  £v0v  o-e  MHTHP 
A022HTHPA 

"  Thee  thy  blest  mother  bore,  and  pleased  assign'd 
The  willing  Saviour  of  distress'cl  mankind."    DODD.J 

From  this  root  also  come  the  word  "MID  ptr,  to  expound  or  interpret  dreams,  and  11DD  ptur,  inter- 
pretation, and  paterae  leaves,  i.  e.  the  divining  leaves  of  the  Sibyl;2  also  the  name  of  a  town  in 
Mesopotamia,  (Numb.  xxii.  5 ;  Deut.  xxiii.  4,)  from  an  oracle  at  that  place,  and  Patrse  in  Achaia, 
and  Patara  in  Lycia,  from  an  oracular  temple  of  Apollo,  whence  Horace  calls  him  Patareus, 
Hence  also  the  priests  among  the  Gauls  were  called  Paterae. 3  Whence  also  came  the  little 
images  of  the  Phoenicians  Haraimi  or  Patgeci  by  Herodotus.  In  Python,  the  Serpent,  may  be 
found  the  destroyer,  the  Evil  Spirit.  Apollo  was,  I  doubt  not,  the  son  of  one  of  the  females  to 
whom  we  find  the  altars  inscribed  with  the  words  Tribus  Mariebus,  who  was  the  Virgo  Paritura 
of  Egypt  and  Gaul.  Patra  or  Patta,  in  Sanscrit,  means  a  leaf.  The  cups  used  in  sacrifice  in 
Sanscrit  are  called  Pateras,  and  are  made  of  a  large  leaf.  The  Greek  word  Petalon  is  the  same  as 
this.4 

14.  We  may  suppose  another  of  the  earliest  words  discovered,  precisely  in  the  same  manner  as 
the  Sul,  would  be  C>  '5  W5  denoting  360.  I  suppose  that  the  words  which  we  found  above, 
pp,  160, 161,  to  stand  for  the  cycle  of  fourteen,  namely,  d£  or  id,  in  order  perhaps  to  imprint  the  day 
strongly  on  the  memory,  or  from  religious  motives,  had  become  sacred  or  holy. 

Now  we  will  suppose  man  called  a  certain  river  the  river  of  the  Solar  orb :  he  would,  in  nume- 
ral letters,  first  call  it  the  river  of  Sin,  or  360,  and  next,  the  river  of  the  sacred  or  holy  Sin— and 
that  would  be  Sindi;  which  was  the  name  of  a  sacred  river  in  Thrace,  and  of  the  river  Indus  in 
India— one  the  river  of  the  JEWS  of  Thrace,  and  the  other  the  boundary  of  the  great  Mesopotamia 
of  loudia  or  Ayoudia  or  Judaa  of  India.5  But  the  important  part  of  this  observation  to  us,  at  the 
present,  is,  that  we  have  got  another  name  of  two  syllables. 

Bud  is  Bzr2,  D=:4z:6,  the  root  of  439,  Father  is  ab,  abba.  He  is  the  first  of  all  created  and 
creating  beings;  thus  he  is  Bn2,  A:rl—  3,  the  Trimurti,  and  the  root  of  almost  innumerable 
superstitious  fancies  about  the  generation  of  numbers.  Thus,  also,  Ab-ba  3-f  3,  the  root  again  of 
the  cycle  of  432,  a  Roman  Lustrum.  I  suspect  Abba  was  both  parent  and  father;  as  Beeve  is 
both  cow  and  bull;  and  as  Khan  was  both  king  and  queen. 

We  have  found  God  called  Ad,  in  India,  and  iu  Western  Syria.  A,  is  one,  and  d,  is  di— holy 
one  or  monad.  And  the  word  Monad  is  Mn  650,  di,  holy,  A,  one,  the  holy  one,  or  To  ON  ;  that 
is,  ON,  the  Generative  power,6  called  *HX*0£  by  the  Greeks. 

Every  thing  was  microcosinic :  Adam  and  Eve,  made  after  the  image  of  God,  were  a  microcosm 
of  Brahme  and  Maia, 7  their  three  sons  a  microcosm  of  the  Trimurti.  Noah,  his  wife,  and  three 
sons,  were  the  same.  It  would  have  been  singular  if  we  had  not  found  Adam  and  Eve  in  the 
arithmetical  language.  Q1N  adm,  is  I  (or  the  Monad  or  root)  of  the  di,  holy,  cycle  of  Om  or  M, 
— the  God  described  on  the  fringe  of  the  priest's  garment. 


i  Parkhurst,  p.  602.  *  See  Celtic  Druids,  p.  93.  3  See  Bocliart,  Vol  I,  p,  666. 

*  Asiat  Res.  Vol.  VI  p.  499. 

5  The  river  Sind  is  also  called  Abba-Sin,  or  father  Sin.  (Tod's  Essay  on  the  Indian  and  Theban  Hercules,  Trans. 
Asiat*  Soc.)  I  have  little  or  no  doubt  from  the  word  (Abyssinian)  Abbasinian,  that  the  Upper  Nile  was  once  called 
Sin-di,  or  Abba-Sin.  The  term  father  was  constantly  applied  to  the  Nile  in  Egypt—as  we  wy,  father  Thames, 

«  See  Vol,  I.  p.  109.  »  Ibid,  p.  348. 


162  CRYPTOGRAPHY,  INDIAN. 

In  Volume  I.  p.  643,  I  say  that  the  word  ay  ob  has  the  meaning  of  Serpent,  and  that  I  shall 
explain  this  in  a  future  page.  The  letter  a  b  denotes  2,  and  the  letter  y  o  denotes  70,  and  the  two 
denote  the  recurring  cycle  72,  the  most  common,,  and,  perhaps,  important  of  all  the  sacred  cycles, 
but  not  more  common  or  important  than  its  emblem  the  Serpent. 

Why  did  Jesus  say  he  founded  his  church  upon  a  rock  or  stone  ?  I  have  shewn  (in  note  2  of 
Volume  L  p.  34(5)  the  word  stan  or  stone,  both  in  India  and  Europe,  to  have  the  same  meaning  \ 
therefore  it  follows,  that  it  is  a  very  old  word,  probably  an  arithmetical  word.  May  it  have  been 
c-'nSOO,  T'HSOO,  y— 50,  v'=50,  stnn  cycle  of  600?  It  is  very  true,  that  the  whole  system  was 
founded  upon  that  cycle.  What  was  the  loadstone,  which  I  have  supposed  carried  in  the  Amphi- 
prtimna  as  its  mast,  the  mast  of  Cockayne,1  of  Minerva,  of  Wisdom,  but  L'-di-stone  the  holy 
stone  ?  It  was,  most  assuredly,  of  all  inanimate  things,  the  best  emblem  of  Wisdom.  What  can 
be  more  precious  than  the  magnet  ?  This  is  highly  figurative,  no  doubt;  but  who  can  deny  that 
the  language  of  Jesus  was  figurative,  and  as  highly  figurative  too  ?  Tffis  Lapis  would  be  the  Lapis 
of  600  5  then,  by  regimine,  the  lapis  stnn. 

I  am  quite  certain  that  no  one  who  considers  that  Jesus  taught  in  parables,  as  he  said,  that  he 
might  not  be  understood,  will  think  it  unreasonable  to  go  to  an  senigma  for  the  meaning  of  the 
^enigmatical  expression  to  Simon  Peter,  Cephas,  Pierre,  Thou  art  Petw9  and  upon  this  rock  I  will 
build  my  church;  Matt  xvi.  18.  Now  I  think  the  stone  on  which  Jesus  meant  to  found  his 
church,  was  Saxum,  Sax,  Saca,  in  short,  Buddha  or  divine  wisdom.  This  is  in  perfect  keeping 
with  other  equivoques  which  Jesus  is  said  to  have  used.  The  stone  of  Sax  would  become  the 
stone  Sax,  with  the  Latin  termination.  Jesus  Christ  was  a  disciple  of  Buddha  \  that  is,  of  Divine 
Wisdom.  Who  will  deny  this  ?  Thus  we  come  at  the  first  name  of  Buddha,  Saca.  Littleton 
bays,  Saxum  a  stone—  <ra|o)  Trsrpa,  yhb  slo,  K->3<pa$?  Chald.  et  Syr.  K*B»S  kipia,  Heb.  *p  kp. 
A  play  upon  language,  or  an  equivoque  being  clearly  meant,  no  objection  can  be  taken  to  an  ex- 
planation arising  from  an  equivoque.  Sax  is  evidently  divine  wisdom,  Buddha.  It  is  also  a  stone, 
the  anointed  stone  of  Jacob,  the  emblem  of  the  generative  power  or  wisdom.  Now,  when  I  reflect 
upon  the  way  in  which  our  c  has  changed  to  s,  and  to  £",  and  upon  the  collateral  circumstances,  in 
defiance  of  rules  of  etymology  I  am  induced  to  suspect  that  the  *p  kp  is  the  *DD  spr  or  letter 
which  we  have  found  always  connected  with  wisdom,  and  the  Zephir  or  the  Holy  Ghost ;  and  that 
it  is  also  Sup  and  Soph. 

15.  The  works  of  Fabricius  shew  that  the  Cryptographic  writing  by  ciphers  was  common  with 
the  early  fathers  of  the  church ;  but  this  was  practised  in  India  to  a  much  later  date,  as  may  be 
seen  in  Col.  Tod's  Rajahstan;2  even  to  the  year  1204  of  the  Hegira, 

The  work  noticed  by  Col.  Tod  is  said  to  have  been  written  by  a  man  who  styles  himself  a 
Shufeek  of  Arungabad,  or,  as  the  Colonel  says,  "  Rhymer  of  Arungabad."  I  doubt  not  that  he 
was  a  poet,  but  he  was  also,  probably,  a  Shufeek  or  Sophee*  The  work  is  called  Bisat-al-Gnae'm, 
or,  in  one  sense,  "Display  of  the  Foe?'  but  it  is  meant  also  by  these  words,  the  Colonel  says,  to 
describe  the  year  1204,  in  which  it  was  written.  He  gives  "  the  numerical  value  of  the  letters 
which  compose  the  title"  thus : 

«  B.  S.  A.  T.  a,  1.   G.   N.  A,  E.  M. 
2.  60. 1.  9.  1.  9.1000.50.  1.  10.  40,"=1183. 

In  Hebrew  numerals  it  would  stand  thus : 


3  See  Volume  I.  pp.  340,  344,  345.  2  Vol.  I.  235, 


BOOK    III.   CHAPTER  I.     SECTION  15. 


183 


No  form l 


-J> 

D 

60 

tf 

Aleph   

1 

fa 

Teth  ,  .  , 

9 

ft 

1 

*> 

G  

1000 

5 

...,.,.,       50 

N 

1 

> 

10 

n 

40 

1204    t 

Bsat-al-Gnaim. 


Here  we  have  a  writing  containing  two  meanings.  I  suspect  this  was  the  case  with  the  whole  of 
Genesis ;  that  it  had  a  meaning  for  the  learned  and  for  the  vulgar. 

The  Colonel  observes,  "as  the  total  is  only  1183,  either  the  date  is  wrong,  or  a  deficient  value 
"  is  given  to  the  numerals  j"  but  the  mistake  is  in  giving  the  power  of  9  to  the  Lamed  instead  of 
30.  This  correction  brings  it  right.  Here  we  have  the  Cryptographic  writing  in  a  very  late  date, 
and  it  is  in  the  Hebrew  names  of  letters  in  India.  I  have  not  satisfied  myself  as  to  its  real  Hebrew 
meaning,  but  I  suspect  it  means  to  compare  the  uncivilized  or  early  princes  of  Mewar  to  a  plan- 
tation or  garden  of  wild  grapes.  But  it  furnishes  a  very  strong  support  to  my  doctrine  that  the 
Hebrew  was  the  root  of  all  their  Indian  languages. 

If  figures  were  the  origin  of  letters,  that  is,  the  first  letters,  all  the  original  names  of  the  Gods 
would  naturally  be  numerical ;  and  it  seems  natural  that  they  should  often  remain  as  we  find 
them  5  but  not  in  like  manner  other  names.  It  seems  also  natural,  if  notation  were  discovered  by 
placing  stones  at  the  side  of  each  other,  as  was  probably  the  case,  that  addition,  from  perpendicu- 
lar lines,  should  have  been  the  first  operation.  The  first  of  these  operations  would  be  to  record 
time,  moons,  years,  cycles,— and  the  collection  would  form  the  first  name  of  the  planet  whose 
cycle  it  rcorded.  Thus  the  first  name  of  the  moon  would  be,  as  we  have  found  it  above,  p.  151, 
Evohe, ! 


1  May  not  ^  have  borne  the  same  numerical  value  as  £  in  the  cognate  Arabic  or  Persian  ?  As  Col.  Tod  gives  E=:  10fl 
the  Author  seems  fully  justified  in  substituting  >= 10,  in  the  word  Gna&n.  Editor. 

3  The  Egyptians  revered  the  Moon  under  the  emblem  of  a  Cat.  Here,  in  our  English,  I  doubt  not  that  we  have 
nearly  the  first  name  of  the  Moon.  Kaph^SO*  A* I,  Teth=9=*30~ Kit.  The  Irish  Phennicshe  made  608;  the 
4wv »608 ,  in  Coptic,  0w -600.  The  Chaldeans  called  the  Phoenix  yh*  ^o-Caph  final«500,  Laroed^SO,  Oin =70- 
600.  The  Yug  (or  age  as  it  ought  to  be  called)  of  Cali  or  Clo=:600.  As  we  have  found  the  famous  State  of  Western 
Syria  called  Phcenic-ia,  that  is,  the  Phenmoshe  of  Ireland,  (vide  Celtic  Druids,)  and  w,  that  is,  country  of  Phennic&he  or 
of  Phenn,  it  is  very  natural  to  expect  its  capital  would  have  a  name  from  the  same  kind  of  mythology:  thus  we  have, 


Sidn 


»-  10 
i«  4 
i-  50 

"364 


',R.H,orTyre. 


Its  daughter  might  be  called 


[This,  however  ingenious,  appears  vei  y  doubtful,  as  Sidon  or  Zidon  was  not  spelt  with  »  but  with  y.    See,  in 


184 


VOWEL  POINTS, 


16.  I  must  now  return  for  a  moment  to  the  subject  of  the  ancient  vowels.  (The  vowel  points 
of  the  Hebrew  I  have  long  since  proved  in  the  Classical  Journal,  and  in  the  Appendix  to  my  first 
\  chime,  to  be  modem.)  It  has  constantly  been  said,  that  all  ancient  written  languages  were 
without  vowels.  This,  I  have  no  doubt,  has  passed  down  as  a  tradition  from  the  earliest  times, 
like  many  other  old  sayings  without  thought,  by  ignorant  people.  It  is  not  true,  and  never  was 
true  of  any  of  them,  as  a  person  may  at  once  satisfy  himself  by  looking  into  any  of  the  old  lan- 
guages. But  it  was  partly  true.  The  least  consideration  of  the  manner  in  which  I  have  shewn 
that  the  system  of  figures  grew  into  a  system  of  symbolic  letters  will  prove,  that  it  could  not  be 
otherwise  than  as  it  is,  and  this  will  tend  strongly  to  prove  the  truth  of  my  whole  system.  For  it 
is  evident  that,  after  the  trees  acquired  names,  and  the  figures  were  called  after  the  trees,  and  the 
fiist  unspoken  but  written  language  was  made  by  using  the  figures  or  ciphers,  whether  the  words 
\tere  composed  out  of  the  forms  which  were  afterward  vowels  or  consonants  or  both,  as  in  the 
word  iivaa  for  28,  it  would  be  merely  an  effect  depending,  in  each  case,  upon  the  contingency 
whether  the  names  of  the  trees  used  began  with  a  vowel  or  a  consonant;  this  is  the  reason  why, 
IP  the  twenty-eight  letters,  we  have  several  letters  with  the  same  sound,  though  of  different 
powers  of  notation.  In  this  case  the  names  of  several  of  the  trees  must  have  begun  with  the  same 
letter ;  and  this  is  the  reason  why,  in  the  words  of  the  first  language,  the  vowels  and  consonants 
are  mixed  without  any  system  whatever.  In  some  words  there  are  no  vowels,  others  consist  in 
part  of  vowels,  and  some  of  all  vowels }  and  this  takes  place  in  the  Celtic,  the  Hebrew,  in  fact,  in 
every  language  which  we  have  been  able  to  trace  up  to  a  very  remote  antiquity,  and  among  them 
was  anciently  included  the  Greek. 

If  I  wished  to  form  a  word  from  the  names  of  three  symbols,  and  if  those  names  began  with 
three  consonants,  the  word  would  have  three  consonants :  if,  of  a  consonant  and  a  vowel,  as  Beth 
and  Eadha,  it  would  be  written  BE;  if,  of  two  consonants,  as  Duir  and  Luis,  it  would  have  no 
vowel,  but  merely  two  consonants,  D  L.  In  this  manner  most  words  would  be  written  almost 
without  vowels.  But  after  some  time  the  same  cause  which  made  man  have  recourse  to  the  sound 
of  the  first  parts  of  the  names  of  trees,  would  occasionally  induce  him,  in  order  to  enable  him  to 
pronounce  a  word,  to  add  a  vowel  answering  to  the  sound  in  the  words,  where  it  could  not  other- 
vtibe  be  spoken.  The  first  syllable  of  almost  all  words  may  be  pronounced  without  a  vowel,  but 
not  the  second.  Thus  we  have  much  oftener  a  vowel  in  the  second  part  of  a  word  than  in  the 
first ;  but  there  is  nothing  like  a  rule.  It  is  evident  that  this  process  arose  solely  from  the  letters 
having  been  taken  from  the  first  sounds  of  the  names  of  the  trees  of  which  the  letters  were  formed  5 
as,  D  from  Duir.  The  order  of  the  figures  is  natural,  as  it  is  natural  that  two  should  follow  one, 
and  three  two ;  but  the  order  of  the  letters  arose  solely  from  the  names  of  the  trees  attached  to 
the  numbers  having  the  respective  sounds  in  their  first  letters.  For  instance  \  A  is  the  first  letter, 
because  it  is  the  beginning  of  the  word  Ailm,  which  stands  for  the  first  number  or  number  one.  If 
written  language  had  been  formed  by  the  premeditation  and  reflection  of  Grammarians  and  Philo- 
bophers,  we  should  have  had  the  alphabet  in  a  very  different  order ;  we  shoul^  have  had  all  the 
labial  letters  together,  all  the  dentals  together,  all  the  vowels  together,  &c.,  and  not,  as  it  is  now, 
in  the  order  of  notation.  This  orderly  system  in  the  Sanscrit  tends  strongly  to  prove  it,  compa- 
ratively speaking,  a  modern  and  artificial  language.  Indeed  I  think  it  does  prove  it  to  be  so.  I 
can  readily  suppose  that,  after  man  had  found  out  how  to  make  a  syllable  by  taking  the  first  letters 
of  two  words,  as  in  the  case  of  Id  for  14,  he  would  easily  form  other  syllables  by  taking  the  sounds 

Hebrew,  Gen.  x.  15,  19;  Judges  xuii.  28;  1  Chion.  i.  13.    Sidon  or  Zicion  would,  therefore,  signify,  in  numbers, 
154 ;  and  to  justify  mn  being  considered  as  equal  to  603,  the  n  must  be  taken  fjr  the  Greek  if.   Editor^ 


BOOK  III,     CHAPTER    I.     SECTION   1?.  ]g5 

of  the  first  letters  of  words,  or  beginnings  of  words,  to  form  other  syllables ;  as  I  have  shewn  that 
he  would  take  the  first  of  Duir  and  the  first  of  Gort,  to  make  Dog  or  Dg. 

17.  The  art  of  acrostic  writing,  which  we  find  in  the  Tamul,  the  Psalms,  the  Runes  of  Scandi- 
navia, &c.9  arose  from  the  mode  of  making  out  a  word  from  the  first  letters  of  numbers.  The 
word  IIVAA  is  really  an  acrostic;  and  it  was  this  which  led  the  ancients  into  the  apparently 
foolish  practice  of  acrostic  writing,  of  which  we  find,  in  the  languages  and  works  above  enu- 
merated, so  many  examples.  The  words  Bisat-al-Gnaim  for  1204,  lately  quoted  from  Colonel 
Tod,  are  correctly  an  acrostic. 

Mr.  Mallet  has  observed,  « that  the  ancient  Scandinavian  poetry  abounded  with  acrostics  of 
"  various  kinds,  as  much  as  the  Hebrew  ;"*  the  Scandinavian,  that  is,  the  Saxon. 

The  practice  to  which  our  grammarians  have  given  the  scientific  or  technical  name  of  Anagram, 
partly  arose  from  the  accidental  transposition  of  the  letters  of  a  word,  when  changing  the  writing 
from  the  numeral  system  or  system  of  ciphers,  and  from  the  top  downwards,  to  the  literal  and 
horizontal,  and  partly  from  indifference  as  to  the  order  in  which  the  letters  stood,  when  the  language 
was^in  unspoken  symbols.  With  respect  to  language,  I  believe  our  grammarians  give  too  much 
credit  to  system,  and  by  no  means  enough  to  what  we  call  accident.  A  moment's  reflection  will 
shew  any  one  that,  in  the  unspoken  language  of  numerical  symbols,  it  was  not  of  the  least  conse- 
quence in  what  order  the  symbols  were  placed.  For  instance,  in  the  word  Sul,  whether  it  were 
Slu  or  Sul,  precisely  the  same  idea  would  be  conveyed.  This  was  the  origin  of  Anagrams  and 
Metathesis,  to  which  we  have  given  these  fine  names. 

This  explanation  of  the  hitherto  unexplained  deficiency  of  the  Hebrew  and  Celtic  vowels,  seems 
to  me  to  be  the  most  satisfactory  of  any  part  of  my  system,  and  to  connect  the  whole  together  as 
perfectly  as  could  be  expected  in  cases  of  this  kind.  The  number  of  characters  in  the  old  Arabic 
and  other  systems  having  the  same  names,  for  instance,2  the  three  D's,  shew,  that  they  were 
originally  never  intended  for  letters,  but  merely  for  numbers. 

J  am  of  opinion  that  the  Eastern  or  Cadmasan  system,  as  the  Greeks,  called  it,  was  originally 
invented  from  the  Arabic,  and  was  kept  a  great  mystery  by  the  Masons,  who  were  of  the  tribe  or 
religion  of  the  Chaldeans  and  of  the  loudi  of  Thrace.  That  the  loudi  were  the  persons  who  in- 
vented it,  I  shall  endeavour  to  shew  by  and  by.  The  irregular  and  unsystematic  use  of  vowels 
shews  that  the  change  from  the  use  of  ciphers  or  figures  or  symbols  to  letters,  was  done  without 
any  system  or  contrivance  which  had  language  or  literature  for  its  object.  The  selection  of  the 
sixteen  letters,  both  in  Syria  and  in  Greece,  shews  signs  of  the  religious  mystery,  and  in  Greece, 
particularly,  it  shews  that  the  leaf  or  petala  system  or  practice  was  abandoned,  in  part,  from  com- 
pliance  with  the  sacred  mythos  \vhich  prevailed.  At  first,  after  letters  were  discovered,  the  initial 
of  the  name  of  every  number  would  form  a  letter,  but  several  numbers  being  called  after  trees 
whose  names  began  with  letters  having  the  same  sounds,  only  one  would  be  retained,  and  thus 
only  sixteen  or  seventeen  were  kept  in  use.  The  characters  of  the  trees  also  shew,  that  they  did 
not  arise  from  premeditation  5  for,  if  they  had,  such  trees  as  the  Spanish  chestnut  and  the  pine 
would  have  been  selected.  I  can  imagine  no  other  cause  for  the  selection  but  accident.  But  they 
are  all  inhabitants  of  high  latitudes.  They  would  thrive  equally  in  Tartary  and  in  Ireland. 

Endless  is  the  nonsense  which  has  been  written  respecting  the  ten  Jewish  Sephiroths ;  but 
Moore  has,  perhaps,  alone  explained  them.  Their  name,  in  fact,  tells  us  what  they  are.  They 
are  well  known  to  be  ten  symbols;  and  what  is  Sepher  but  Cipher  ?— the  ciphers  of  notation  up 
to  ten,  which,  it  is  evident,  contained  in  themselves,  in  the  numeral  language  or  language  of 

1  Northern  Ant.  Vol.  II.  p.  144.  •  See  my  Prel,  Ob,  Sect.  52, 

VOL,   II.  2  B 


186  THE  NUMBER   NINE. 

ciphers,  in  its  endless  combinations,  all  knowledge  or  wisdom  ?     This  was  really  Cabalistic. 1 
This  was  the  meaning  of  the  aenigma  of  Pythagoras,  that  every  thing  proceeded  from  numbers. 

In  this  language  of  ciphers,  every  cipher  or  figure,  to  a  certain  extent,  was,  of  course,  the  sym- 
bol of  a  word,  viz.  to  9  inclusive.  At  first  this  would  be  the  case  up  to  28,  and  if  we  look  to  the 
tree  alphabet,  we  shall  see  each  of  the  grammata  or  lines,  by  means  of  the  ligature,  made  into  one. 
After  the  Arabic  notation  was  invented,  although  all  the  figures  from  9  to  99  would  consist  of  two 
symbols,  they  were  in  fact  representatives  of  but  one  idea.  Basnage  says,  that  the  writing  on  Bel- 
shazzar's  wall,  interpreted  by  Daniel,  consisted  of  but  a  letter  or  symbol  for  a  word  $  this  is  correctly 
cipher  writing.  It  is  not  surprising  that  the  Chaldaean  Daniel  should  have  possessed  this  Cabalistic 
knowledge  or  the  art  of  writing  the  symbols  in  some  phosphoretic  preparation,  which  should  only 
be  visible,  perhaps,  when  shaded  from  the  lights.  M.  Basnage  remarks,  that  the  same  practice 
was  observed  on  ancient  inscriptions,  where  a  letter  or  symbol  stands  for  a  word.  For  various 
mystical  or  superstitious  purposes  the  Greek  alphabet  was  varied  from  the  Asiatic  one,  and  if  we 
look  to  other  alphabets,  we  shall  be  able  to  perceive  superstition  at  work,  and  the  same  supersti- 
tion,—the  same  gratification  of  the  passion  or  fashion  of  making  riddles  or  senigmas,  which  really 
seems  to  have  been  the  leading  occupation  of  the  priests,  or  initiated,  for  many  generations ;  in 
fact,  in  all  time  before  Herodotus,  who  was  called  the  father  of  history,  from  being  its  first  in- 
ventor, i.  e.  of  hibtory  as  separated  from  the  historic,  mythologic  enigmas. 
38.  We  will  now  consider  the  number  9. 

The  to  Teth  of  the  Hebrew  stands  for  nine.  I  have  no  doubt  that  we  have  this  letter  nearer  the 
original  in  form  in  the  Greek  ®  Theta,  a  circle  including  a  central  point,  though  the  Greek  Theta 
is  not  unlike  the  Teth  both  in  name  and  form.  This  has  the  same  name  as  the  Tha  or  Thas  of  the 
Egyptians,  and  the  $6a$  of  the  Copts.  It  is  called  the  everlasting  number,  because,  by  whatever 
number  it  is  multiplied,  if  the  figures  be  added,  they  make  9.  Thus  7x9=63,  and  6-f  3  -9  \  or  an 
equal  number  of  nines,  and  for  this  reason  it  has  the  emblem  of  eternity  for  its  figure,  viz.  a  point 
and  a  circle.  This  Tha  or  Thas  is  the  ninth  or  last  number  before  the  tens  begin.  The  Tzaddi  is 
the  90,  the  second  nine  before  the  hundreds  begin  ;  and  the  Tzaddi  final  is  the  third  9,  standing 
for  £00,  before  the  thousands  begin. 

If  the  reader  look  to  the  Irish  alphabets  in  my  Preliminary  Observations,  Chapter  I.  Sect.  xlvi. 
p.  9,  he  will  find  each  of  them  to  consist  of  seventeen  letters,  the  ninth  letter  in  each  is  the  centre 
letter 5  it  is  the  M.  In  the  first  it  is  called  Moiria,  that  is,  Maria;  and  in  the  second  it  is  called 
the  Muin=z666,  of  which  we  have  seen  and  said  so  much,2  Can  any  one  believe  this  to  have 
been  the  effect  of  accident  ?  And  if  it  be  not  accident,  can  any  one  doubt  that  it  is  the  effect  of  a 
secret  system,  and  of  the  very  system  which  I  have  been  unfolding  ? 

Georgius  shews  that  the  Pema  or  Lotus  is  the  Padraa  softened  to  Pema,  I  suppose  Padma  is 
Sanscrit  and  means  Pad,  one  of  the  names  of  Buddha,  and  Ma,  mother ;  the  same  as  Om,  the  male 
and  female  united  in  the  Lotus  flower.  The  word  Ma  or  the  M  with  a  vowel,  without  which  it 
cannot  be  sounded,  was,  as  I  have  stated,  the  old  word  for  mother  or  the  female  principle — the 
matrix ;  and,  on  this  account,  it  might  be  that  the  central  numeral  letter  of  the  alphabet  came  to 
have  the  name  of  M.  It  was  the  Ma  or  Om  figure,  and  thus  the  tree  figure  or  vine- tree  came  to 
be  called  MN,  or  Main,  or  666— M-vin  the  vin  of  M.  It  should  be  remembered  that  the  Jews  of 
the  present  day  have  numerous  mysteries  attached  to  the  M  as  the  central  letter,  (many  more, 
probably,  than  I  am  acquainted  with,)  so  that  this  is  not  merely  a  theory,  A  moment's  inspection 
she^s  that  the  Arabic  alphabet  was  constructed  without  any  regard  to  the  mythos.  Mystery 

1  See  Basnage,  p.  199.  s  Vol.  L  pp,  174,  2/3,  659,  £c ,  ulso  supra,  p,  180, 


BOOK   III.    CHAPTER    I.   SECTION    18. 


187 


itself  is  a  mythos,  as  1  have  shewn — M-istory — perhaps,  I-story — om — the  Story  of  Om.  This  was 
correctly  the  case  with  all  early  history.1  But  it  is  quite  clear  to  me  that  after  the  Hebrews  had 
adopted  the  first  sixteen  letters,  the  others  were  added,  without  any  regard  to  the  wants  of  the 
language,  as  a  moment's  examination  will  shew.  For  what,  then,  could  it  be,  but  to  humour  this 
mythos  ? — partly,  perhaps,  out  of  regard  to  the  Moon's  cycle  of  twenty-seven  days,  partly  to 
make  the  M  the  central  letter  $  for,  without  the  contrivance  of  the  final  letters,  it  would  not 
answer.  The  final  letters  are  not  indispensably  necessary,  as  most  of  the  letters  do  without  the 
finals.  The  Arabians  kept  all  their  numbers  for  letters,  but  it  is  evident  that  if  they  had  been 
composed  to  serve  the  purpose  of  letters,  they  would  not  have  had  three  letters  T,  or  three  letters 
S.  I  have  before  shewn  that  it  seems  probable  that  the  Greeks  at  one  time  had  the  same  number 
of  numeral  letters  as  the  Hebrews,  or  letters  having  the  same  power  of  notation  $  but  that  they 
purposely  contrived  to  leave  out  the  Koph,  in  order  that  they  might  have  the  two  centre  letters 
for  their  monogram  of  Bacchus,  Mn— 650,  eleven  letters  on  each  side.  One  effect  of  this  would  be 
to  make  the  last  three  letters  of  their  proper  old  alphabet  have  each,  in  succeeding  times,  two 
numeral  powers.2  I  have  taken  great  pains  to  prove,  and  I  am  certain  I  have  proved,  that  the 
last  three  letters  of  the  alphabet  had  each  two  numeral  meanings.  Here  we  have  a  satisfactory 
explanation  of  the  mode  by  which  that  effect  was  produced  in  the  Greek.  After  they  had  given 
names  to  gods  or  things,  from  the  symbols  having  the  original  powers  of  notation,  they  would 
never  be  able  entirely  to  destroy  these  first  names  and  substitute  new  ones.  If  new  ones  were 
given,  it  is  evident  that  both  would  continue. 

Man  in  Sanscrit  means  a  human  being;  in  Chaldaeo- Hebrew,  intelligence.3 
Mani  is  always  called  Mane :  now  this  will  give  us  nearly  the  numerical  name. 

M=eoo 

N=  50 


1=  10 
Er:    5 

666 


or 


M=600     >i 

M=600 

H=    8    -i 

N=  50 

1=  10 

M=600 

1=  10 

N=  50 

— 

fA=    1 

>     U=    6 

608 

LE=    5 

666 

666     - 

> 

Persian  Hour. 


— Mani — Pami  or  Pema — Oin.  One  is  nothing  but  the  M=6QO.  Mani  is  Numa  or  Minos 
or  Menu.  We  have  seen  how  the  Nu  is  m  Nh  or  Noah,4  and  I  believe  it  is  the  NH— Mn 
650. 5 

We  constantly  read  of  the  Son  of  Man.  I  have  often  wondered  why  a^  human  being  should  be 
so  called.  I  have  little  doubt  that  by  this  was  meant,  Son  of  the  Solar  Incarnation,  Mn. 

Man  was  the  image  of  God,  of  the  being  described  by  the  number  650;  in  short,  he  was  the 
microcosm  of  God,  Mind  was  Sapientiaj  and  this  was  only  to  be  made  perceptible  by  one  man 
to  another  by  means  of  the  Logos  or  speech.  Thus  mind  came  to  be  described  by  the  word 
Logos,  the  speech  or  anima  in  motion,  the  spirit  of  God,  of  which  the  Linga  was  the  emblem.  The 
organ  of  generation,  for  a  similar  reason,  was  called  Linga,  or  Lingua,  language,  or  speech,  or  Logos. 
Mind  was  the  To  O.  "  Every  thing  tends  to  the  To  Of" — "  to  the  centre."  For  this  reason, 


*  Vol.  I.  p.  882,  n.    See  'Iro^a,  clr»p,  and  Italian  Storm. 

*  Volney,  Res.  Ant,  Hist,  Vol.  IL  p.  403.  4  See  Vol.  I.  pp.  234,  236,  420,  626,  649,  714. 

*  Let  it  not  be  forgotten,  that  when  I  speak  of  these  matters,  I  suppose  the  Greek  and  Hebrew  letters  to  be  the  same 
or  nearly  so— not  yet  to  have  changed. 

2B2 


188  T&E  NUMBER 

when  the  alphabet  consisted  of  only  twenty-four  letters  or  figures,  the  two  centre  letters,  the 
MNir6509  formed  its  name.  The  name  of  that  part  of  the  Horn  or  Homo,  which  more  immediately 
partook  of  the  nature  of  the  To  Ov,  mind  and  man-mm-di,  viz.  divus,  holy  or  sacred,  that  is, 
MN.  After  the  sacred  number,  the  Neros  was  found  to  be  600  and  not  650,  the  number  of  the 
letters  TV  as  reduced  from  28  to  27,  and  the  M=600  was  the  sacred  number. l  When  this  was  the 
case,  it  is  evident  that  those  who  did  not  understand  all  the  reasoning  might  take  either  the  LM  or 
the  MN  for  their  sacred  number  650.  Thus  came  the  Lama  and  the  merca.  Thus  the  Lamed 
came  to  be  used  indiscriminately  with  the  Nun,  as  Ficinus  tells  us.  And  thus,  as  we  might 
expect,  Lama,  Menu,  and  Mani,  were  all  the  same.  The  Lamed  is,  in  fact,  the  LM-di,  Holy  or 
Sacred  Lama. 

At  last,  the  Lama  came  to  have  the  same  name  as  the  sheep,  as  the  solar  constellation,  and  as 
"  the  Lamb  that  taketh  away  the  sins  of  the  world,"  because,  in  the  language  of  figures,  it  was 
was  Ln50,  M—  600—650.  For  a  similar  reason  the  Goat,  which  was  the  same  as  the  Lamb,  was 
called  Mn-des,  M-600,  Nzz50~650. 

The  Indian  Fig-tree  was  sacred  to  the  Sun.2  It  was  the  tree  of  the  Lam  5  then,  from  the  re- 
giiniiic,  the  tree  Lam-di. 

The  reader  may  probably  recollect  the  observations  which  I  made  in  Volume  I.  pp.  606,  837, 
838,  that  the  Goat  and  the  Sheep  are  the  same  genus  of  animal,  and  that  they  will  breed  forward, 
or  continue  the  bieed,  like  the  Greyhound  and  the  Pointer,  not  like  the  Horse  and  the  Ass.  This 
accounts  for  the  Goat  being  often  found  where  a  Sheep  might  be  expected.  At  last  the  two  ani- 
mals came  to  be  equally  adored,  one  as  LM=650,  the  other  as  MNz:650. 

Parkhurst  says,  jniD  mndo,  knowledge,  understanding.3  From  this  root  in*  ido9  probably,  comes 
the  name  of  the  Docetes.  He  says,  run  dot,  knowledge.4  I  believe  it  was  one  name  of  the 
Gnostics,  and  from  this  probably  came  the  Latin  Doctus*  We  have  found  munda  to  mean  a  cycle 
or  circle.  I  suspect  this  arose  from  the  figurative  similitude  of  the  divine  mind  to  the  circle  which 
we  meet  with  every  where,  to  the  0,  To  O ;  and  that  man  had  this  name  from  being  an  emana- 
tion from  the  divine  mind.  From  the  word  jn»  ido  comes  the  word  idea,  which  is  so  closely  con- 
nected with  understanding,  knowledge,  and  mind.  And  thus  the  mounts  Ida,  of  Crete  and  Troy, 
or  Tr-ia,  might,  with  little  or  perhaps  no  violence,  be  construed  mounts  of  knowledge  or  wisdom. 

The  lod  has  the  meaning  of  hand  and  ten,  and  may  be  the  root  of  the  word  loda  or  Juda,  It  is 
the  jri*  ido  of  the  Hebrews,  which  means  to  think,  and  figuratively  knowledge,  Wisdom,  in  fact, 
uur  Idea.  When  a  man  has  no  ideas  he  has  no  wisdom.  We  have  before  seen  the  close  connex- 
ion of  letters  and  knowledge.  Here,  I  think,  we  may  find  the  meaning  of  Ayodia— -the  place  of 
wisdom.  The  tribe  of  Judea  may  be  nothing  but  the  tribe  of  Judia  or  Idii.  The  Idei  of  Crete  were 
AOXTWXOI,  Dactyli,  as  the  learned  say,  because  they  were  ten,  the  number  of  a  person's  fingers. 
I  apprehend  they  might  also  be  so  called  from  the  lodi  or  Idaei,  that  is,  votaries,  or  the  inventors 
or  possessors  of  the  system  of  letters,  and  also  from  the  word  lod  a  hand.  We  have  here  several 
meanings  similar  to  what  we  found  in  the  Tamul.  From  the  Hebrew  word  jn*  wfo,  Idea,  the  ideas 
of  letteis,  knowledge,  wisdom,  head,  cannot  be  separated.  The  French  T4te  is  Tat,  Ras,  head. 

»  Thus,  when  it  was  desired  to  retain  the  allegory  of  the  tree  of  knowledge  and  letters  in  the  alphabetic  numeral 
system,  and  the  mansions  of  the  moon  and  the  days  of  the  moon's  period  were  found  to  be  more  correctly  described  by 
27,  the  letters  were  reduced  to  27. 

«  Vail.  Coll  Hib.  Vol.  V.  p.  130.  3  jn  voce  ^  id0y  VJL  p.  274. 

<  Ibid  p.  273,  In  a  future  page  we  shall  find  the  language  of  Scotland  called  Gael-doet.  The  latter  word  came  to 
Scotland  with  the  Jewish  abstinence  from  Pork,  and  was  derived  from  this  word,  meaning  learned  Gael,  or  Sanctum 
Scriptum. 


BOOK    III.    CHAPTER    I.    SECTION    18.  189 

The  Cretans  of  Mount  Ida  were  said,  by  the  Greeks,  to  be  Jews.  They  probably  constituted  the 
monastic  body,  the  remains  of  which  still  continue  as  Christian  monks  on  Mount  Ida.1 

Virgil  seems  to  have  known  the  true  nature  of  this  mythos  from  an  expression  in  the  ^Eneid, 
Lib.  x. — 

Alma  parens  Idasa  Deum. 

This  Idaea  was  the  Maia  of  Greece*  Proclus,  upon  Plato,  uses  the  expression,  MaTa  &scov  wary  : 
Maia,  the  Sovereign  or  Supreme  of  the  Gods.2 

We  know  certainly  that,  after  the  use  of  the  numeral  symbols  as  letters  commenced,  the  custom 
of  using  them  as  symbols  did  not  cease  5  but,  on  the  contrary,  that  they  were  continued  in  com- 
mon use  for  superstitious  purposes  by  the  early  fathers  ;  and  it  is  easy  to  imagine,  that,  after  the 
numeral  powers  of  the  Coptic  and  Greek  letters  became  changed,  the  Gods  should,  in  some  in- 
stances, be  called,  or  rather  be  described,  by  the  symbols  in  their  new  application.  For  instance, 
that  what  before  was  *)n  tr  should  become  5P=600.  And,  again,  T5P  and  XSP,  I  think 
each  of  the  letters  P2JT  came  to  have  two  meanings.  All  this  might  readily  aribe  in  the  infancy 
of  letter  writing,  and  during  the  gradual  cessation  of  symbol  writing.  I  think  the  very  easy 
manner  in  which  the  unmeaning  names  of  the  Gods  resolve  themselves  into  numbers,  and  those  the 
precise  numbers  which  are  required  to  describe  the  sacred  cycle,  as  it  advanced  to  perfection,  and 
the  way  in  which  they  are  recorded  in  the  numbers  of  pillars  in  the  temples,  and  the  way  iu  which, 
as  I  have  shewn,  they  were  used  to  make  up  the  periods  of  the  Hebrew  chronology,  as  taught  by 
Usher,  Marsham,  and  Eusebius  5  and  the  way  in  which  the  monograms  descriptive  of  Jesus 
Christ  are  formed  of  the  numbers  of  the  three  cycles,  leave  nothing  wanting  to  the  proof  of  the 
truth  of  my  explanation  of  the  system.  The  probabilities  are  as  a  million  to  one  in  favour  of  its 
truth. 

It  should  also  be  recollected,  that  we  are  not  to  be  tied  down  in  our  reasoning  respecting  the 
meanings  of  symbols  and  letters  in  the  first  years  of  their  invention,  in  the  same  strict  manner  as 
we  ought  to  be,  when  we  reason  about  those  of  the  fastidious  Greeks,  at  the  time  when  they  had 
brought  their  beautiful  alphabet  to  perfection,  and  fixed,  with  great  precision,  the  power  of  every 
letter. 

The  attempts  to  tie  clown  inquirers  into  the  early  periods  of  Greece,  or  any  other  country,  to 
the  strict  grammatical  rules  adopted  or  formed  iu  later  times,  when  these  countries  had  become 
highly  civilized  and  their  language  fixed  by  these  grammatical  rules,  can  only  serve,  if  permitted, 
to  conceal  truth.  There  is  no  reason  to  believe  the  ancient  languages  different  from  the  modern 
with  respect  to  their  uncertainty;  and  how  uncertain  are  they!  The  following  passage  of  Sir 
John  Mauncleville,  a  learned  Englishman  in  the  fourteenth  century,  will  shew  in  how  short  a  time 
even  a  written  language  changes  :  "Aftre  that  thei  ben  zolden  (yielded)  thei  sleen  hem  alle,  and 
"  kutten  of  hire  eres,  and  soween  hem  in  vynegre,  and  there  of  thei  maken  gret  servyse  for 
"  Lordes."  Similar  examples  may  be  found  in  every  language. 

I  must  also  beg  my  reader  not  to  be  surprised  if  he  should  find  several  etymologies  for  a  word. 
He  must  recollect  that  I  pretend  to  prove  nothing,  only  to  raise  different  degrees  of  probability  in. 
each  case;  and  when  I  give  two  explanations,  the  reader  may  take  which  he  chooses;  I  believe  he 
will  find  either  of  them  consistent  with  the  remainder  of  the  theory.  But  I  think  it  probable  that, 
in  many  cases,  words  were  designedly  so  formed  as  to  have  several  meanings.  It  must  also  be 
recollected,  that  the  meanings  of  words  would  change  with  time. 

'  For  lod  hand,  see  Ouseley's  Coll.  Vol.  Ill,  pp.  62,  105,  418.  8  Jurieu,  Vol.  II.  p.  91. 


190  ARABIC  LETTERS, 

19.  After  man  began  to  theorize  on  the  First  Cause,  he  naturally  designated  it  by  the  Monad  or 
Unit,  which  was  at  length  described  by  a  point :  on  this  arose  many  most  refined  speculations.  It 
was  on  the  Monad,  on  which  was  erected  all  the  other  numbers,  till  we  get  to  ten ;  the  whole  of 
the  fingers  which  formed  one  circle  or  whole,  as  it  contained  in  itself  all  numbers.  Then,  by  the 
invention  of  adding  the  other  numbers  over  again,  all  numbers  are  formed.  Thus  the  point  came 
to  be  the  foundation  of  both  series,  and  the  •  or  pruktos,  or  prick,  or  point,  >  or  jod,  to  be 
descriptive  of  self-existence,  and  of  both  one  and  ten,  and  from  this  in  time  might  arise  the 
Hebrew  verb  n»n  eie,  to  le  or  exist;  with  its  irregular  forms,  and  its  >  i  existence  and  n>  ie,  or, 
SyriacS,  y>  io9  joined  to  >T  cK,  "TV  iud,  and  the  people  of  lo-di,  the  holy  Io$  and,  Chaldaic£,  N1V  iuda, 
and  God  self-existent,  thus  formed  from  the  root  •  the  Ailm,  on  which  all  letters  and  numbers 
were  carried  or  formed,  and  consequently  all  knowledge.  Thus  it  was  the  creator,  and  the  foun- 
dation or  mother  of  figures,  letters,  and  knowledge :  from  this,  the  ledi  of  Judi  were  the  followers 
of  the  holy  I,  or  le,  or  lo.  From  this  being  the  origin  of  letters  as  well  as  of  creation,  the  golden 
fleece  (holy  wisdom)  and  the  apple  of  the  Hesperides,  apples  of  the  tree  of  knowledge,  holy  wis- 
dom came. 

The  first  figure  would,  of  course,  be  what  we  find  it,  I :  when  it  got  to  ten  it  was  X  or  >  in 
Hebrew,  that  is,  lod— lo-di— the  sacred  lo  in  the  Syriac,  or  IT  ih  in  the  Hebrew,  translated  into 
the  Greek  IH  of  Delphi,  or  the  XH—608.  Jesus  Christ,  Basnage  says,  was  described  by  IH. 
This  shews  that  the  31  of  Delphi  was  written  both  HI  and  31.  In  several  of  the  old  languages 
the  first  number  is  described  thus, 1,  and  the  tenth,  in  the  same  manner;  and  sometimes  both  by  a 
point.  This  is  the  Hebrew  lod,  and  the  Latin  Iota.  This  is,  I  apprehend,  the  To  Ov  of  Plato, 
lod  is  hand,  and  also,  in  Hebrew,  the  Ivy,  which  is  called  the  five-finger-leaved  tree,  and  the  Planta- 
vita,  * 

In  the  Dalmatian  or  Illyrian  alphabet,  the  form  of  the  I  is  X ;  and  this,  I  cannot  doubt,  was 
originally  the  Roman,  and  the  I  or  j  was  the  ninth)  and  the  X  the  tenth*  The  small  variations  in 
the  alphabets  shew,  I  think,  that  they  have  in  most  countries  got  into  use  by  degrees ;  escaped, 
in  fact,  from  the  crypts,  before  any  thing  like  grammar  was  thought  of. 

Duret  says,  "  Que  Dien  est  le  chef  de  toutes  les  choses,  tant  de  celles  qui  sont9  que  des  autres  gut 
"  doivent  estre  et  ne  sont  encore.  Aussi  ceste  note  de  nullite  0,  qui  est  circulaire  et  resoluble  en 
"  soy  mesine.  Sans  fin,  et  commencement,  ne  fait  rien  de  soy,  mais  avec  Vunite'  constitu6  le 
"  nombre  de  10.  Et  de-la  se  va  niultipliant  en  la  cornpagnie  des  autres,  jusques  &  Pinfini."8  Or, 
it  may  be  the  Jewish  and  British  and  Indian  cycle  of  84 — I— 10,  0—70,  D:z4— 84.  But  I  rather 
prefer  the  former.  From  this  numerical  theory,  the  lo  of  Syria,  arose  the  Jewish  irregular  verb 
n*H  to  be.  As  the  i.  d,  or  10  and  4,  made  the  half  of  the  moon,  when  the  year  was  supposed  to  be 
336  days  long;  so  the  n>  Le.  or  10  and  5,  made  the  half  when  the  year  was  supposed  to  be  360 
days  long. 

The  *  lod  is  the  tenth  letter  of  the  old  alphabet  of  figures,  the  D  mem  is  the  tenth  of  the  new 
one  of  letters. 

The  sacred  tetragrammaton  might  be  either  mn>  ieue,  or  '0  ft>v5  »ai  6  yv,  xai  o  ep;£oju,svo£ ;  or 
it  might  be,  rrrrK  aeies  which  comprehends  them  all. 

I  apprehend  the  origin  of  notation,  or  of  figures  or  arithmetic,  is  very  fairly  represented  in  the 
Preliminary  Observations,  and  the  beginning  of  this  book.  We  will  now  try  to  find  how  the  Ara- 
bic system  was  discovered,  or  I  had,  perhaps,  better  say,  how  the  systems  of  calculation,  by  calculi 
or  cowries,  or  right  lines,  was  perfected.  For,  though  I  have  spoken  of  calculi  or  little  stones 

'  Vail.  Coll.  Hib.  Vol.  V.  p.  131.  •  Origin  des  Langues,  p,  159, 


BOOK   III.   CHAPTER    I,   SECTION    19.  191 

only,  yet  I  apprehend  the  African  and  Indian  and  Chinese  custom  of  using  little  shells  or  cowries, 
and  which  are  yet  used  in  all  the  oriental  countries,  soon  came  into  use  instead  of  the  calculi.  I 
suppose  that  man,  after  a  certain  experience  of  the  use  of  lines  or  cowries  for  numbers,  proceeded 
to  invent  arbitrary  figures  for  each  parcel  of  lines  or  cowries,  and  thus  he  made  a  2  for  two 
cowries  or  lines,  a  3  for  three,  and  a  9  for  nine  of  them ;  each  of  these  parcels  answering  to  a  part 
of  his  fingers,  and  the  9  to  nine  of  them.  I  have  no  doubt  that  in  the  forming  of  all  these  sym- 
bols, fanciful  or  mystical  reasons  would  influence  the  formation  of  them,  and  when  he  came  to  the 
last  finger  or  digit,  and  he  cast  about  to  determine  what  sort  of  a  figure  he  should  make  for  it, — 
for  it,  which  was  the  total  of  the  fingers, — he  formed  the  sign  of  the  circle  as,  in  his  opinion,  the 
most  proper;  and  this  it  really  was,  for  many  reasons,  so  evident,  that  I  suppose  I  need  not 
repeat  them.  Thus  he  got  the  1,  2,  3,  4,  to  9  and  0.  When  he  examined  this,  he  would  find 
that  he  had  one  total.  He  laid  his  cowries  or  inscribed  his  lines  one  below  another,  and  he  found 
if  he  took  three  of  them  thus, 

i 

1 

1 

they  made  3......    3 

and  four  would  in  like  manner  make  4.  If  he  took  ten  of  them,  in  like  manner  they  made  10  or  0. 
That  i&,  they  made  one  0,  or  one  total,  that  is,  1.  0,  This  brought  him  instantly  to  simple  addi- 
tion, as  far  as  to  nine  figures,  and  perhaps  to  ten.  He  would  observe  that  the  one  total,  or  10, 
was  descriptive  of  all  the  cowries  he  had  in  his  hand,  and  that  the  figures  on  the  right  described 
ones  answering  to  his  fingers  or  digits,  and  the  next  figure  on  the  left  ten  digits.  He  then 
took  two  parcels  of  cowries  of  ten  each,  and  he  said, 

If  one  of  these  parcels  is  described  by  one  total.  ....,.«<»».,. ,     1  0, 

two  of  these  parcels  ought  to  be  described  by  two  totals  . , , , 2  0, 

that  three  might  be  described  by  three  totals. ..,.».,, . ,    3  0, 

and  so  on  till  he  got  to  nine  totals  ,,,» *,.....,,. 9  0, 

and,  at  last,  that  a  hundred  cowries  would  be  described  by  ten  totals,  thus. „  10  0. 

This  would  immediately  shew,  that  the  first  number  on  the  right  described  digits,  the  next  on  the 
left  tens,  and  the  next  on  the  left,  parcels  of  ten  tens  each,  In  the  above  we  have  the  sums-— ten, 
twenty,  thirty,  &c. 

About  the  same  time  that  man  got  so  far  as  to  form  the  10,  and  to  describe  the  sums  20, 30, 40, 
&c.,  he  would  observe,  if  one  and  a  circle,  made  one  total,1  and  that  the  one  in  the  second  line  to 
the  left  always  answered  to  ten,  that,  if  instead  of  the  1  and  0,  he  put  1  and  1,  he  would  describe 
the  eleven  cowries,  which  he  had  in  his  hand;  and  if  he  put  1  and  2,  he  would  describe  the 
twelve  cowries  which  he  had  in  his  hand;  and  hence  he  discovered  how  to  describe  11, 12,  13, 
&c.,  to  20,  or  two  totals.  In  this  manner,  again,  he  was  led  to  discover,  that  the  first  line  on  the 
right  was  digits,  the  second  to  the  left  tens,  the  third  to  the  left,  parcels  of  ten  tens,  or  what  we 
call  hundreds.  After  this,  I  think  the  mode  in  which  man  would  proceed  with  the  combined  as- 
sistance of  his  cowries  and  figures,  to  underwrite  the  number  of  the  odd  digits  on  the  right,  carry- 


i  The  word  Total,  which  I  have  made  use  of,  is  al-tat ;  the  tat  or  tot  meaning  TV « 600,  and  has  come  from  the 
cycle  of  the  neros,  the  perfect  and  complete  cycle,  including1  the  whole  time  which  the  sun  and  moon  took  to  come 
irom  any  point  to  that  same  point  again.  It  formed  the  Latin  totus. 


192  ARABIC   LETThllS. 

ing  ever  the  overplus  parcels  of  tens  to  the  next  line,  or  to  the  tens,  and  the  overplus  parcel  G  . 
tens  to  the  next  line  or  the  hundreds,  is  so  easy  to  be  imagined,  that  I  need  not  pursue  the  ana- 
lysis any  farther.  In  the  same  manner,  by  taking  one  collection  of  cowries  from  another,  he 
discovered  subtraction,  and  in  a  similar  manner  division,  and  multiplication—  using  cowries,  as 
they  are  yet  used,  even  in  the  most  complicated  astronomical  calculations,  in  India  and  China,  a 
very  interesting  account  of  which  may  be  seen,  in  the  Kala  Sankalita  of  Col.  Warren.  If  a  person 
will  only  take  a  parcel  of  pebbles  or  shells,  he  will  soon  find  how  very  easily  the  art  of  arithmetic 
must  have  sprung  from  the  combined  use  of  calculi  or  cowries,  and  the  infant  art  of  writing,  by 
numeral  symbols,  and  of  letters,  when  the  latter  were  in  the  act  of  being  discovered,  and  were 
coming  into  use  along  with  the  former. 

20.  The  Chinese  are  said  to  have  a  God  called  Xangti,  whose  name  is  kept  a  profound  secret, 
never  mentioned  on  any  occasion,  but  entrusted  alone  to  those  in  the  higher  mysteries,  who  medi- 
tate on  it  with  the  most  profound  reverence.  Here  we  have  the  exact  history  of  the  OM  of  the 
Indians,  and  of  the  IEUE  of  the  Jews  of  the  twentieth  chapter  of  Exodus,  which,  when  properly  and 
mjsteiiously  translated,  means,  as  I  have  already  stated,  "Thou  shalt  not  mention  the  name  of  ft  K 
1iT  IEU,  that  is,  of  THE  Self-existent  Being."  I  mentioned  above,  p.  190,  that,  in  the  ancient  lan- 
guage of  ciphers,  the  Jirst  and  the  tenth  figure  were  the  same,  I,  and  0  ;  but  the  tenth  was  also 
represented  by  the  mystic  X.  Fiom  this  the  X,  the  monogram  of  God,  came  to  be  confounded 
with  the  I,  or  ®,  also  the  monogram  of  God,  and  therefore  may  be  here  put  for  the  I:  and  the  a 
is  the  Hebrew  rr  e  and  the  y  o  corrupted  into  the  ng.  This  produces  the  lao.  The  ti  is  n  di,  Holy 
lao.  Iii  Tibet  they  have  the  same  God  ;  he  is  called  Xiang-siouph.  This  is  more  correctly  re- 
ported and  is  the  monogram  X  and  lao  —  the  soph  or  wise,  or  the  wisdom  of  lao,  and  they  have 
him  also  called  Jang-ti,  —  Divus  lao.1  Here  I  suppose  I  shall  be  accused  of  taking  etymological 
liberties.  But  it  may  be  observed,  that  I  do  not  entirely  depend  on  the  explanation  or  analysis  of 
the  word,  but  much  more  on  the  history  and  the  circumstances  attending  it.  These,  in  the  analysis, 
or  etymology,  as  it  is  called,  of  words,  ought  never  to  be  lost  sight  of,  and,  I  flatter  myself,  are 
never  lost  sight  of  by  me.  I  think  it  must  be  allowed  to  me  to  take  much  greater  liberties  of  this 
kind,  with  words  which,  by  those  liberties,  dovetail  into  my  system,  when  that  system  is  shewn 
to  be  nearly  established  and  supported  by  hundreds  of  other  circumstances,  than  I  could  be  allowed 
to  take  without  them.  It  may  be  recollected  that  I  have  formerly  shewn  from  Georgius,  that  the 
Ti  meant  di  or  holy,  in  the  word  Tibet.  This  being  premised,  I  must  add  that,  after  I  had  written 
the  above,  I  found  the  following  passage  of  D'Herbelot:  "JVg  est  une  lettre  Chinoise,  qui  r£pond 
"  £  Vam  des  Hebreuxj  Monument  de  Christianisme  en  Chine/'  I  think  I  could  not  well  wish  for 
any  thing  more  to  my  purpose  than  this  \  and  here  we  see  a  striking  proof  of  the  utility  of  adher- 
ing to  the  simple  forms  of  the  Hebrew  alphabet,  as  given  by  me,  and  regulated  by  the  powers  of 
notation,  le  or  lo  was  Logos,  a  tree  was  wisdom.  Wisdom  was  letters,  letters  were  a  tree. 
Thus  a  tree  was  wisdom,  because  its  leaves  were  letters  \  yy>  ioz  was  the  word  used  for  letters.  / 
was  one,  1  \  one  and  a  circle  were  10,  X;  one  and  a  circle  were  lo,  which  were  IH  or  XH,  the 
circle  608  ,*  one  and  a  circle  were  a  dot  and  circle,  the  emblem  of  the  eternal  monad  —  0.  It 
was  0,  &'  9,  the  emblem  of  the  eternal  number,  as  they  called  it.  A  circle  is  a  cipher  5  it  is  the 
emblem  of  eternal  wisdom  ;  it  is  *p&»—  *)1D  sup  or  *)lt  zup,  2jo<p3  wisdom.  Theta  was  nine,  because 
9  was  the  emblem  of  eternity;  conformably  to  this,  the  first  letter  of  the  hieroglyphic  alphabet  was 
an  owl,  the  emblem  of  wisdom.  I  must  be  permitted  to  repeat,  that  Ida  is  yT  Id-o,  idea,  mando, 
(vide  Parkhurst,)  JH3G  mndo,  knowledge,  wisdom,  a  circle,  a  cycle,  a  cipher.  Stars  were  letters, 


Yao,  volo,  I  mil  do$  tnnpv.    Web.  on  Greek  and  Chinese  Language,  p.  35. 


BOOK   III.    CHAPTER    S.    SECTION   20.  193 

but  each  star  was  dedicated  to  a  certain  tree,  or  each  tree  to  a  certain  star.  A  constellation  was  a 
wood,  bnttf  stl,  satal,  whence  stella,  a  star,  or  <r':r  200,  r':=:300,  p>=  100-600;  and  the  Hebrew, 
English,  and  Sanscrit,  stl,  stalla,  place  of  rest  or  settlement,  er'-200,  r'-SOO,  LLrr  100=600;  and 
the  Mexican  Ttl=650,  Teotl.  Mndo  is  3!TJ:=:650~n  di,  holy  Mandaites,  followers  of  Wisdom. 
They  were  Nazoureans  or  Nazarenes,  therefore  Nazorenes  were  followers  of  wisdom  —  therefore 
Jesus's  followers  were  followers  of  wisdom.  Jesus  was  a  Natzir  or  flower  of  Nazareth,  but  the 
place  where  it  grew  was  in  Carmel,  in  the  garden  of  God.  Of  this  more  presently.  Buddha  was 
crucified  for  robbing  the  garden  of  a  flower  :  this,  perhaps,  we  may  understand  by  and  by.  The 
union  of  the  mythos  and  the  numeral  symbolic  alphabet,  T  think,  can  alone  explain  why  the  wood 
or  grove  in  which  the  Gods  were  worshiped,  the  niches  or  stalls  in  which  they  were  placed,  and 
the  groups  of  stars  into  which  they  were  changed,  should  all  have  the  same  name  —  Stall. 

In  our  Bibles  we  every  where  find  the  writers  reprobating  the  adoration  of  groves  or  trees, 
which  are  ordered  to  be  cut  down  and  burnt.  Mr.  Landseer,  in  his  Sabaean  Researches, 
has  most  superabundantly  proved,  that  those  things  which  we  call  groves,  and  which  in  the 
Hebrew  are  called  mttfx  asre  and  fPWN  asire,1  were  some  kind  of  instrument  of  the  nature  of  our 
celestial  globes  or  armillary  spheres.  From  these  words,  in  fact,  come  the  Latin  aster  and  our 
star,  and  the  Asteroth  of  the  Sidonians,  and  the  Goddess  of  the  Saxons  called  Eoster.  The  word 
Asre  came  to  mean  a  tree,  because  those  instruments  were  covered  with  groups  of  stars,  each  star 
marked  with  a  letter,  which  letter  had  the  name  of  a  tree.  They  were  formed  upon  a  microcosmic 
system,  which  I  shall  explain  in  a  future  book;  by  this,  the  earth  or  globe  was  divided  into 
tenths,  from  which  the  tithe  that  I  shall  shew  was  paid  by  all  nations  came  to  be  called  Ashera. 
We  constantly  read  of  the  fortunes  of  men  told  by  the  stars,  of  the  life  and  actions  of  Jesus  Christ 
being  recorded  in  the  stars,  &c.,  &c.  Every  star  having  the  name  of  a  tree,  it  would  also  be  a 
letter  and  a  numerical  symbol,  and  a  group  of  them  was  called  a  constellation,  of  which  there  were 
two  kinds.  Of  one  kind,  which  had  the  names  chiefly  of  animals,  there  were  forty-eight:  the 
other  kind  consisted  of  divisions  formed  by  lines,  each  line  distant  from  another  five  degrees, 
which  would  divide  the  sphere  into  seventy-two  parts,  as  described  by  Plutarch.  These  lines,  if 
taken  from  North  to  South,  or  from  East  to  West,  would  divide  the  surface  of  the  sphere  into 
parallelograms  seventy-two  in  number.  By  means  of  the  forty-eight  hieroglyphics  and  the  nume- 
ral symbols,  it  would  be  no  difficult  matter  to  record  a  history,  the  parts  of  which  would  present 
themselves  consecutively  every  night,  so  as  to  finish  the  story  in  a  year?  or  in  a  period  of  years  or 
<jycle,  at  pleasure.  Thus  we  have  the  labours  of  Hercules  described  in  the  zodiacal  signs,  as  they 
are  so  satisfactorily  explained  by  M.  Dupuis.  If  the  history  of  Hercules  and  his  labours  could  be 
portrayed  and  described  by  the  constellations,  so  might  the  history  of  Jesus  Christ:  and  these 
labours  are  so  similar  to  the  sufferings  of  Jesus,  that  the  reader  must  remember  that  the  pious  and 
Rev.  Mr.  Parkhurst  has  been  obliged,  much  against  his  inclination,  to  acknowledge,  that  C£  they 
<c  were  types  of  what  the  real  Saviour  was  to  do  and  suffer." 

The  word  Stella  has  the  same  meaning  as  aster,  and  is  the  same  as  the  word  ^Dttf  stl,  which 
means  both  a  group  of  stars,  i.  e.  a  constellation,  and  a  wood.  All  these  varieties  arise  from  a 
similar  cause,  namely,  from  the  stars  being  marked  by  letters  or  symbols,  which  letters  had  the 
meaning  and  names  of  trees.  I  have  very  little  doubt  that  the  Zodiacs  of  Esne  and  Dendera  were 
instruments  of  this  kind  of  perpetual  almanack.  Of  course,  if  those  instruments  were  set  up  in 
the  temple,  they  must  have  been  set  up  by  the  priests,  by  the  initiati,  and  they  must  have  ap- 
peared to  the  ignorant  as  something  very  extraordinary,  as  they  would  seem  to  enable  the  priests 


*  See  Parkhurst,  p. 
VOL.  II.  2  C 


194  THE  GOB  XANGTI. 

to  foretell  eclipses  and  other  matters,    Thus  it  is  very  natural  that  they  should  become  objects  of 
terror  to  the  ignorant,  who,  in  consequence,  destroyed  them  when  they  obtained  power. 

Maimonides  (in  More  Nevoc.  ch.  xx.,  Townley's  translation,  p.  263)  says,  "But  the  Zabii 
a  being  ignorant  of  the  nature  of  the  true  God,  and  regarding  the  heavens  and  the  heavenly  bodies 
"  as  that  eternal  being  who  was  free  from  all  privation,  and  supposing  that  from  thence  all  kinds 
*'c  of  power  flowed  down  into  images  and  certain  trees,  called  in  the  law  asheroth  nntMt  asrut,  con- 
**  concluded  that  those  images  and  trees  inspired  the  prophets  with  the  prophetic  language  which 
"  they  uttered  in  their  visions,  predicting  good  or  evil."  These  Asheroth  are  the  instruments  of 
which  I  have  just  treated. 

We  every  where  find  the  later  Jewish  writers,  and  particularly  the  prophets,  reprobating  the 
Ashres,  but  yet  we  find  them  in  their  Temple  under  the  best  of  their  rulers :  they  are  repeatedly 
haid  to  be  set  up  under  trees.  And  Abraham  set  up  an  Ashera  in  Beer-sheba.  This  shews  that 
the  Jews  had  their  sects  like  the  moderns.  When  an  ignorant  race  of  devotees,  like  our  evange- 
licals, obtained  power,  they  destroyed  the  images,  burnt  the  books  and  Ashres  or  astronomical  in- 
struments, as  John  Knox  and  other  Reformers  did.  Our  books  are  come  to  us  from  this  race  of 
people,  and  for  this  every  philosophical  inquirer  ought  to  make  allowance.  No  doubt,  like  the 
Protestant  reformers,  many  of  them  were  honest,  and  destroyed  some  gross  abuses,  such  for  in- 
stance as  the  human  sacrifices  of  prisoners  of  war,  ordered  by  the  law,  of  which  proof  enough  may 
be  found  in  "the  devoted  thing,  both  of  man  and  beast,"  Lev,  xxvii.  28,  29 j  also  Lev.  x.  14; 
Exod.  xxix,  285  Numb,  xxxi.  41,  the  heave  offering  of  the  men  prisoners.  [?]  But  if  they  re- 
formed abuses,  they  indulged  in  their  antipathy  to  learning,  without  judgment  or  discrimination, 
and  this  is  proved  by  their  destruction  of  the  Asherim  or  astronomical  instruments.  Our  modern 
devotees  are  surely  not  less  inimical  to  learning,  than  were  Jewish  and  Protestant  Reformers* 

I  beg  my  reader  to  pause  here,  and  to  reflect  upon  the  state  in  which  he  would  be  placed  at  the 
end  of  a  period  of  600  years,  if  he  had  had  no  historteal  account  of  what  had  preceded  that  time ; 
and,  again,  if  he  had  a  tradition  or  a  writing  giving  an  account  of  the  immaculate  conception,  of  the 
adventures  of  a  divine  person,  and  a  dogma  that  this  was  to  bo  renewed  every  600  years  5  that,  in 
short,  all  the  affairs  of  the  world  were  to  be  renewed  periodically.  He  will  at  once  see,  that  his 
very  limited  experience  would  not  enable  him  to  correct  any  chronological  error. 

The  stars,  the  lights  in  the  firmament  of  heaven,  were,  by  the  omnipotent  voice  of  the  Elohirn 
himself,  appointed  to  be  "for  signs  and  for  seasons,  and  for  days  and  years/'  The  proper  use  of 
the  asherim  was,  no  doubt,  in  part  for  ascertaining  and  manifesting  the  movements  of  those  signs, 
beasons,  &c,,  and  I  imagine  that  they  were  used  to  foretell  the  political  events  which  would 
happen,  (as  the  mythos  dictated,)  as  well  as  eclipses,  conjunctions  of  planets,  &c,$  and  men  must 
have  been  very  different  from  what  we  have  ever  known  them,  if  priests  and  rulers  did  not  make 
them  subservient  to  their  selfish  purposes.  This  would,  of  course,  expose  them  to  the  attacks  of 
reforming  fanatics. 

In  the  case  of  the  Hebrews  we  have  an  example  of  a  temple  whose  sacred  writings  have  escaped 
to  us— in  ail  others,  of  temples  whose  writings  have  not  escaped ;  and  in  this,  at  last,  consists  the 
great  difference  between  them.  It  is  evident  that  struggles  were  constantly  taking  place  between 
the  patrons  of  images  and  iconoclasts — between  reformers  and  anti-reformers — and  our  writings  arc 
tho&e  of  the  iconoclastic  party,  which  at  last  prevailed*  From,  this  circumstance,  and  from  being 
educated  as  partisans  of  this  system,  every  thing:  takes  *n  our  eves  a  suitable  colour. 

I  have  very  little  doubt  that  the  stars  were  allotted  to  the  numeral  symbols,  so  as  to  make  them 
into  a  kind  of  calendar  or  perpetual  almanack,  and  this  is  what  was  meant  by  the  declaration  of 
the  great  astronomer,  that  the  life  and  actions  of  Jesus  Christ  might  be  read  in  the  heavens.  It 
was  contrived  either  for  a  year  or  six  hundred  years.  Either  the  Roman  Catholic  system  of  por- 


BOOK  III.   CHAPTER    I.    SECTION  21 .  195 

traying  the  actions  of  Jesus  every  year,  or  the  system  of  Virgil  in  his  new  Troys  and  new  Argo- 
nauts every  six  hundred  years,  was  adopted.  Vallancey  and  several  others  have  had  a  glimpse  of 
the  truth,  but  they  have  had  no  success  in  making  it  out. 

No  person  can  look  at  the  Mem  final  without  seeing  that  it  is  the  Samech,  and  the  example  in 
the  word  rD^CD^  Imrbe  of  the  use  of  it  for  the  Mem,  sufficiently  justifies  and  proves,  at  least  in 
mystic  inquiries,  its  indiscriminate  use.  So  far  I  consider  that  we  are  certain,  independent  of  the 
innumerable  other  proofs  of  it  which  I  have  given.1  It  is  the  same  as  the  Greek  hibsing  §'  which 
stands  for  sixty,  and  the  DDH  hkm,  wisdom.  The  Sa  is  the  $<o  or  $W  iso  or  Saviour  or  the  600 : 
the  same  mystic  system  goes  through  the  whole.  With  reference  to  this,  the  Six  was  described 
by  what  we  call  the  Episemonbau  or  Vau,  the  hissing  $•'.  The  first  cycle  was  6;  the  second  60  5 
the  third  600  5  the  next  6000.  The  following  passage  will  shew  a  similar  kind  of  superstition  of 
the  Mohamedans  in  a  late  day,  when  in  fact  the  knowledge  of  letters  had  rendered  all  such  theo- 
ries absolute  folly  and  nonsense,  but  which,  before  their  discovery,  deserved  rather  to  be  called 
wisdom  than  folly. 

The  following  is  a  metrical  account  of  the  verses,  &c.,  of  the  Koran,  taken  from  a  very  beauti- 
ful copy,  once  the  property  of  the  unfortunate  Tippoo  Sultan,  but  preserved  in  the  public  library 
at  Cambridge.  It  was  copied  by  me  from  a  manuscript  of  Professor  Lee's,  lent  me,  at  his  request, 
by  the  secretary  of  the  Royal  Society  of  Literature. 

"  The  verses  of  the  Koran,  which  is  good  and  heart-delighting, 
"  Are  six  thousand,  six  hundred,  and  sixty-six. 
**  One  thousand  of  it  command,  one  thousand  strongly  prohibit, 
"  One  thousand  of  it  promise,  one  thousand  of  it  threaten. 
"  One  thousand  of  it  read  in  choice  stories, 

And  know,  one  thousand  of  it  to  consist  in  instructive  parables : 
f  Five  hundred  of  it  in  discussions  on  lawful  and  unlawful ; 

One  hundred  of  it  are  prayers  for  morning  and  evening. 

Know  sixty-six  abrogating  and  abrogated, 

Of  such  an  one,  I  have  now  told  you  the  whole." 

In  the  6666  and  the  6600,  exclusive  of  the  abrogated  part,  I  think  may  be  seen  the  remains  of 
the  cyclic  system. 

21.  We  will  now  inquire  into  the  famous  *E*&  /xia,  sv,  commonly  called  the  three  genders  of 
the  Greek  numeral  adjective,  which  word  describes  our  idea  of  unity. 2 

'  See  Vol.  I.  pp.  168,  172. 

2  Grammarians  call  it  an  irregular  noun.  In  all  the  written  languages  except  the  Sanscrit,  there  are  many  words 
which  grammarians  can  biing  into  no  rule  of  grammar,  and  this  gives  them  much  trouble,  because  they  proceed  upon 
the  idea,  that  language,  both  written  and  verbal,  is  to  be  accounted  for  on  principles  of  what  are  called  philosophy, 
when,  in  reality,  they  are  much  more  the  effect  of  what  is  called  accident.  Grammarians  and  Philosophers  never  had 
any  thing  to  do  with  them,  till  they  were  come  to  a  very  advanced  state.  The  more  I  inquire  and  think  upon  the  sub- 
ject, the  more  I  am  induced  to  have  recourse  to  what  we  call  accident,  in  the  case  of  language, 

Plato,  who  lived  in  the  fourth  century  before  the  Christian  sera,  was  the  first  that  considered  Grammar  j  Aristotlt 
the  first  who  wrote  on  it,  and  reduced  it  to  an  art ;  and  Epioums  the  first  that  publicly  taught  it  among  the  Grecians. 
If  an  inquirer  will  only  think  one  moment  upon  these  facts,  he  will  be  obliged  to  admit  that  what  I  have  said  of 
Homer's  poen^s  must  be  in  great  part  correct.  They  must  be  indebted  almost  entirely  to  Aristotle  and  his  companions 
for  the  perfection  of  their  language.  According  to  Suetonius,  the  art  of  Grammar  was  first  brought  to  Rome,  about 
170  years  B.  0.,  by  Crates  Malotes,  the  ambassador  from  king  Attains  to  the  Roman  Senate.  (Pref.  to  Bosworth's 
Saxon  Grammar,  p.  xxiv.)  If  these  facts  be  considered,  we  shall  instantly  see  the  absurdity  of  being  tied  down  to 
observe  the  niceties  of  the  language  of  the  later  Greeks  and  Romans.  For,  most  assuredly,  before  the  invention  of 
Grammar,  there  could  be  nothing  like  precision  in  language.  It  seems  quite  certain  from  this,  that  the  poems  of 
Homer  must  have  undergone  a  great  dressing  up  by  Aristotle,  to  bring  them  to  their  present  perfection.  But  an  ob- 

2c2 


196  'E«$,  pa.  It/. 

I  have  shewn  that  the  first  recorded  ideas  of  man  were  probably  numbers.  I  think  I  may 
assume,  that  all  written  language  came  from  Asia  to  Greece,  and  that  the  Greek  language  was 
formed  from  the  oriental.  Now  I  think  we  may  observe  something  very  striking  in  the  Greek 
word  for  the  idea  of  unity,  A  Greek  grammarian  would  tell  you,  that  the  word  for  one  is  st£5 
and  that  it  is  irregular,  making  JU,KX  in  the  feminine,  and  sv  in  the  neuter.  But  it  is  evident  these 
words  are  not  formed  from  one  another,  but  are  three  separate  and  distinct  words,  for  three  sepa- 
rate and  distinct  ideas.  If  I  be  right  in  the  primary  formation  of  numbers,  they  may  be  sought 
for  among  the  most  ancient  languages,  and  I  think  we  shall  find  the  Greek  words  above  alluded  to 
to  have  come  from  the  East. 

Priscian  says,  that  in  the  Greek  word  Mia  for  one,  I  is  considered  the  principal  letter,  and  the 
M  as  mute.  We  constantly  lead  in  grammarians  of  words  being  paragogic  and  heemantive  and 
formative.  In  nine  cases  out  of  ten  these  learned  words  are  only  used  and  contrived  as  a  screen 
for  ignorance*  Almost  all  the  words  connected  with  mythology  are  of  &o  old  a  date  that  their 
origin  is  totally  unknown  in  all  countries,  and  this  is  because  they  were  formed  before  the  art  of 
syllabic  writing  was  known ;  and  before  this  book  is  concluded,  I  feel  confident  I  shall  satisfy 
every  reader,  that  they  took  their  names  from  the  first  numeral  art  of  writing  which  I  have  been 
unfolding.  The  mere  assertion  of  Priscian,  that  the  letter  m  is  mute,  is  by  no  means  satisfactory, 
as  my  reader  can  hardly  fail  to  admit,  when  he  has  considered  the  circumstances  which  I  shall 
disclose.  I  suppose  that  the  word  consists  of  the  monogram  M  and  the  Hebrew  IE,  or,  I,  self- 
existent*1  This  opens  a  door  to  the  explanation  of  many  other  words.  I  do  not  doubt  that  in 
the  Mute,  M,  we  have  the  monogram  of  the  Om  of  India — three  words  coalescing,  to  use  Sir  W. 
Jones's  expression,  and  forming  the  word  O-M,  or  M,  the  Mem  final  of  Isaiah,  In  a  similar 
manner  we  have  the  Monos,  which  is  the  Latin  %tnits  with  the  Monogram  prefixed. 

This  seems  to  restore  this  important  word  to  something  like  rationality.  'Ef£,  in  the  Hebrew, 
may  be  t^n  E&,  THE  is  or  ens9  existence  in  the  masculine  5  n*n  me  THE  ie,  existence  in  the  feminine  \ 
and  s*1  the  ov3  To  Ov,  of  Plato,  in  the  neuter,  or  the  ens.  I  have  not  a  doubt  that,  when  these 
words  were  formed,  grammar  rules  had  never  been  either  heard  or  thought  of-  There  is  not  in 
the  world  any  thing  like  a  written  or  spoken  language  formed  by  rule,  except  the  Sanscrit,  and  in 
this,  very  formed  rule,  its  modern  character  is  evident.  Every  language  written  and  spoken  is  the 
child  of  circumstance,  improved  by  grammarians,  as  our  language  and  all  languages  of  civilized 
nations  are  improving  every  day. 

Some  time  ago,  p.  190,  I  observed,  that  the  M  was  the  tenth  letter  of  the  new  or  Cadmgsan 
alphabet  of  letters,  and  answered  to  the  jod,  the  tenth  letter  of  the  old  alphabet  of  numbers,  which 
was  often  described  by  the  hissing  X.  Our  learned  men  say  the  numeral  letter  six  was  described 

ij.    -i 

by  two  digammas  thus,  F  Tj  or     '*    Now  I  think  it  has  been  originally  the  same  as  the  French 

hibsing  C  with  the  sedilla  under  it  thus,  F  C,  This  is  the  hissing  sixth  letter.  The  tenth  hissing 
letter  was  the  X,  and  the  sixteenth  letter  was  the  Samach,  or  the  terminating  form  of  the  tenth 
alphabetic  letter  M,  and  was  formed  by  three  lines  or  forms  3  §,  or  three  Cs,  and  denoted  60 
and  600,  and  called  by  the  hissing  word  Xi  and  Chi.  We  have  no  alphabetic  name  for  the  pre- 

henatioii  made  by  Mons>.  Dugas-Montbel,  iu  the  Journal  dea  Savans,  September  1831,  that  <c  Plato,  Aristotle,  PLUTAR- 
QUE,  citent  des  \ers  de  PI  Hade,  de  l'0disse*e,  que  nous  ne  retrouvons  plus  dans  les  manuscripts  et  les  6ditions 
d'Homere,"  pioves,,  indeed,  that  they  Lave  been  recenses  in  later  a$'es  — Homere  et  ses  <£ciits  par  Marq,  Fostia  D'Ur- 
ban,  p.  252. 

1  He  says  L  was  often  used  along  with  the  N  for  50,    This  we  know  to  be  true.    Supp.  Ency.  Brit,  Vol.  I  p,  522. 


BOOK    III.    CHAPTER    I,    SECTION   21.  19/ 

sent  numeral  letter  6.  I  suspect  it  was  originally  called  Sam,  the  name  of  the  Sun  in  various 
dialects,  and  that  the  name  for  the  number  60,  Samach,  was  Sam  and  C3DN  akm,  and  the  same  for 
the  COO  ;  and  the  form  of  it  in  the  Greek  was  made  to  describe  the  triple  power,  of  which  the  Sun 
was  the  emblem — the  triple  wisdom.  That  much  mystery  is  hid  under  these  words,  cannot  be 
doubted ;  whether  I  have  suggested  a  probability  as  to  its  true  explanation  I  leave  to  my  reader. 

At  the  head  of  all  beings  and  their  works  the  Oriental  or  Gnostic  sects  placed  the  Monad,  M*a 
agj£7j,  also  called  Hcflyp  ayvee>fO£,  which  M.  Matter  truly  observes,  was  found  in  all  the  doctrines 
of  India  and  Persia,  and  of  the  ancient  world. *  And  who  was  this/ammne  Miot  ap^T],  who  wat. 
also  the  masculine  Hotl^p  ;  I  answer,  the  androgynous  Brahme-Maia  of  India.  This  Monad, 
ft/a,  is  the  feminine  of  the  Greek  word  lf£,  /-ua,  (or  lonice  ia,)  ev-unus.  The  word  sig  may  be 
a  formation  of  the  Hebrew  1P*N  ais9  substance,  or  the  verb  W  is,  he  is.  It  is  joined  with  both  gen- 
dcis  and  numbers.  'Ev,  as  used  here,  ab  the  oriental  language  had  no  neuter,  must  have  been 
purely  Greek.  But  as  it  is  the  neuter  of  ei$,  one,  it  may  be  substance  or  matter,  which  was  with 
the  Persians  and  many  of  the  Gnostics  the  origin  of  evil,  or  the  destroying  or  evil  principle,  and 
may  have  been  only  a  dialectic  variation  of  the  word  ov.  The  neuter  of  the  word  for  the  idea  of 
Unity  can  evidently  be  nothing  but  matter ;  that  is,  in  idea  it  cannot  be  separated  from  matter. 
We  derive  our  idea  of  number  solely  from  matter.  If  I  be  right  that  all  languages  are  derived 
from  one,  it  seems  not  unreasonable  to  search  for  the  roots  of  the  originals  of  words  in  different 
languages.  When  the  surpiising  manner  in  which  ancient  languages  have  become  changed  is  con- 
sidered, it  cannot  be  expected  that  any  thing  like  an  entire  original  language  should  be  found  any 
where.  But  I  think  with  skill  and  diligence,  and  the  absence  of  prejudice,  it  is  not  out  of  proba- 
bility, that  the  original  language  might  be  nearly  recovered  ;  but  yet  I  think  we  are  at  present  a 
long  way  from  it.  As  an  example,  the  Greek  word  ei$  would  be  the  Hebrew  #>  is,  the  word  fua 
the  Indian  Maia9  and  the  word  sv  or  ov  the  Hebrew  3K  an. 

The  example  of  the  words  ei$9  /jua,  sv,  being  oriental,  is  exactly  similar  to  that  noticed  in  my 
Essay  on  the  Celtic  Druids,  in  the  Eleusinian  mysteries,  of  the  three  sacred  words  OM  ETAS 
KOFSj2  commonly  used  both  in  India  and  Europe.  No  one  will  doubt,  I  think,  that  all  these 
things  have  an  intimate  connexion.  The  three  words  used  at  Eleusis  were  purely  Sanscrit ;  yet 
the  Athenians  would  have  been  much  offended  to  have  been  told  that  they  were  barbarous,  though 
they  admitted  that  they  did  not  themselves  understand  them*  They  were  brought  to  this  temple 
when  the  name  of  the  Sinde  was  brought  to  the  river  in  Thrace,  and  the  custom  of  burning  the 
widows,  and  the  name  of  Xpj£  given  to  the  God.  They  were  a  form,  like  our  Amen,  which  the 
priest  at  last  used  like  the  talk  of  a  parrot,  without  thought;  till,  like  our  amen,  its  meaning  wat> 
forgotten.  The  language  kept  changing,  the  form  remained  fixed.  It  is  like  the  case  of  the 
words  Ite9  missio  est,  at  the  end  of  the  Roman  mass,  the  meaning  of  which  is  now  unknown.3 

But  I  have  one  moie  observation  to  make  on  this  subject.  The  *E*£,  Mia/Ev,  are  descriptive 
of  the  Creator,  Preserver,  and  Destroyer.  The  first  is  the  male,  the  itf>  is9  self-existence,  PRO- 
FOUND WISDOM  ;  the  female  is  the  M*a,  the  Loy0£,  both  male  and  female,  and  Mict  <x.Q%y — varr^f 
ayi/ft>$*o£,  the  Ey  or  Ov  is  the  neuter  symbol  of  matter,  the  Destroyer.  In  Exod.  iii.  14,  God 
says,  Eyo>  eip*i  6  i2v  '  eO  Qv  Qwrs^aXwe  p.e  Trgop  6^,a£, 

When  I  consider  the  great  number  of  Druidical,  that  is,  of  Cyclopsean,  buildings  in  every  part 
of  the  world,  all  having  nearly  the  same  generic  character,  I  feel  surprised  at  the  fact,  that  there  is 
not  on  one  of  them  any  thing  to  be  found  like  an  inscription.  The  facts  of  many  of  them,  the 

1  Hist.  Grit,  du  Gnost.  Vol.  II.  Cli.  iv.  Sect,  ii.  p.  266.  He  also  observes,  that  this  was  the  Oso;  «yvw$-o$  which  St. 
Paul  found  at  Athens ;  and  if  he  be  right  in  this,  he  here  curiously  unites  the  Christian  and  the  Heathen  religions, 

*  Beausobre,  Vol.  II,  p.  350,  n.  198;  Asiat.  Res,;  and  in  Vol.  I.  p.  253.  3  See  supra,  P.  61. 


198 


SIGNETS. 


Pyramids  for  instance,  displaying  great  astronomical  knowledge,  and  the  stones  of  the  circular 
and  elliptic  buildings,  like  Stonehenge,  Abury,  &c.,  having  the  numbers  of  the  ancient  Cycles,  the 
Neros,  that  of  Meton,  &c.,  being  considered,  I  am  sometimes,  notwithstanding  what  I  have  lately 
said  on  the  subject  of  secrecy,  inclined  to  suspect,  that  the  knowledge  of  astronomy  preceded  the 
knowledge  of  syllabic  letters  much  longer  than  we  have  been  led  to  believe.  I  confess  it  is  diffi- 
cult to  believe  that  astronomy  should  have  so  preceded ;  but  yet  it  is  difficult  to  account  for  the 
fact,  that  there  is  no  such  thing  as  an  inscription  on  any  really  very  ancient  building.  And  the 
Orientals  still  continue,  notwithstanding  their  knowledge  of  the  Arabic  figures,  to  work  very  diffi- 
cult problems,  and  to  make  long  arithmetical  calculations,  by  means  of  their  cowries. 

22.  We  will  now  inquire  a  little  farther  into  the  ancient  history  of  Signs  or  Seals  or  Crests  or 
Monograms.  We  have  found  that  the  M,  and  the  I,  and  the  X  -}-?  were  all  commonly  prefixed  to 
\vords,  for  the  sake  of  mystery,  as  it  is  said,  but,  as  it  ought  to  be  said,  for  some  cause  which  is 
unknown.  It  is  a  very  common  practice  with  all  authors  in  writing,  to  assert  or  to  say,  a  thing  is 
so  or  so,  without  any  qualifying  word  or  clause  to  express  doubt  or  opinion,  when  they  merely 
mean  to  express  their  opinion.  This  is  constantly  done  without  any  ill  intention ;  but  it  is  after- 
ward quoted  as  authority,  it  being  assumed  that  it  is  not  opinion^  but  the  assertion  of  a  known 
fact,  which  thus  obtains  credit  from  the  respectability  of  the  assertor  j  and  thus  falsities  are  esta- 
blished and  truth  is  concealed.  It  is  one  of  the  thousand  ways  which  nature  has  devised  to  pre- 
vent our  knowing  too  much  of  the  realities  of  by-gone  ages.  It  is  often  very  difficult  to  discover 
whether  an  author  is  asserting  a  fact  or  delivering  an  opinion.  When  the  saint,  and  bishop,  and 
martyr— I renaeus,  asserts  a  fact  from  his  own  knowledge,  in  which  he  has  no  interest,  or  in  which 
his  assertion  is  against  his  interest,  we  may  believe  him  \  but  who  would  give  a  farthing  for  his  opi- 
nion on  any  subject,  where  sense  or  judgment  was  required  ?  Thus  to  apply  this  reasoning  to  the 
case  before  us,  when  an  author  says,  "  the  I  is  prefixed  for  the  sake  of  mystery,"  he  evidently 
knows  nothing  about  it.  When  it  is  said,  "it  is  put  into  a  word  for  the  sake  of  the  metre,"  this 
looks  more  like  a  certainty,  because  the  truth  of  the  assertion  may  be  examined  and  the  fact 
known.  But  if  it  were  inserted  for  the  sake  of  the  metre,  it  was  selected  because  it  had  a*  secret 
meaning.  It  is  like  the  .M"  and  the  X,  a  monogram,  a  sigillum,  a  seal.  I  believe  the  /was  the 
sign  of  the  male  generative  principle,  called  in  the  Targums  7  or  //,  and  came  from  the  word  II  in 
the  word  iieva,— that  the  M  was  the  sign  of  the/ewafe,  and  that  the  X  was  the  sign  of  the  united 
two.  Each  might  be  a  mark  of  sect.  The  Romish  bishops  all  continue  to  use  the  X  before  they 
sign  their  names.  It  was  the  origin  of  seals.  Those  who  could  not  write  used  their  seal;  some- 
times with  ink9  sometimes  with  wax,  to  express  their  assent  to  a  deed.  In  the  same  manner  it 
was  used  as  a  crest  3  it  was  a  Crestian  distinction.  I  believe  the  use  of  a  sacred  name,  culled  a 
Crestian  name,  descended  to  us  from  the  most  remote  antiquity,  although  it  may  only  have  been 
used  in  modern  times  as  a  signature  in  signing  the  name.  Lords  and  bishops,  even  now,  do  not 
use  it.  The  monograms  were  all  of  the  nature  of  crests,  or  seals,  or  ciphers,  as  we  call  them. 
And  I  believe  there  are  vast  numbers  of  words  beginning  with  the  1,  the  M>  and  the  J£,  the  mean- 
ing of  which  we  do  not  discover,  because  we  do  not  separate  the  monograms  from  them.  What 
should  we  make  of  Bishop  Doyle's  X  Doyle,  if  it  were  written  in  one  of  the  ancient  languages, 
in  which  there  is  no  distinction  of  capital  from  small  letters,  and  no  separation  of  words,  and  bib 
name  had  happened  to  have  been  Adoyle  ?  We  should  then  have  had  him  Xadoyle.  Thus  it  is  with 
the  Momptha  of  Egypt,  and  the  lixlhus  of  the  Sibyl,  and  probably  the  /-x<ov— the  crucified  Ixion. ' 
These  monograms  arose,  as  we  have  seen,  from  the  first  numerical  letters,  and  constituted  a  small 
part  of  the  endless  enigmatical  science  of  the  ancients.  Almobt  to  our  own  time,  every  useful  art, 


1  See  Vol.  I.  pp.  500,  503. 


BOOK    HI.    CHAPTER    I.    SECTION   23-  199 

every  science,  every  new  discovery,  was  concealed^  as  far  as  possible^  to  a  chosen  few.  The  pos- 
session of  a  useful  secret,  I  do  not  doubt,  would  be  a  passport  into  some  of  the  secret  crafts.  All 
this,  however,  is  now  nearly  gone,  and  in  another  century  it  will  not  be  believed  to  have  existed. 
From  a  careful  consideration  of  the  word  SACRED,  I  am  quite  satisfied  that  it  is  a  plant  of  modern 
growth,  It  was  originally  secrelum,  secret.  By  degrees  secret  matters  came  to  be  looked  on  with 
awe  or  fear  ;  from  this  arose  our  sacred.  I  have  some  suspicion  that  the  word  sacred  has  no  defi- 
nite idea  annexed  to  it.  I  consider  the  subject  of  monograms  to  be  extremely  curious,  and  to 
deberve  much  more  examination  than  I  have  bestowed  upon  it* 

23.  After  what  I  had  written  on  the  word  Xpys  in  the  first  volume,  (pp.  580—589,)  was 
printed,  I  met  with  a  passage  of  Mr.  Payne  Knight's,  *  which  completely  bears  me  out  in  what  I 
have  said  respecting  the  Sigma- Tau,  and  the  substitution  of  the  T  and  5  for  one  another.  After 
representing  that  the  S  is  classed  separately  by  itself,  as  being  neither  mute,  aspirate,  nor  liquid, 
and  that  it  was  commonly  used  by  the  Lacedaemonians  and  Aristophanes  for  the  ®,  he  says,  "In 
*'  other  instances  both  the  Dorians  and  ^Eolians  employed  the  T  for  the  S,  as  in  the  pronoun  §T, 
*'  which  they  wrote  TT.  The  possessive,  however,  derived  from  it,  was  written  with  either  letter, 
"  indifferently,  by  the  poets,  as  suited  best  with  their  Rhythm  and  Metre."  Again,  "Both  the 
"  English  and  French  now  sound  the  T  as  an  S  before  the  I  in  many  instances,  particularly  in  the 
fc  abstract  substantives  derived  from  the  Latin/'  Again,  "  The  case  is,  that  S  being  only  a  T 
*'  aspirated  in  a  particular  manner^  would  naturally  be  confounded  with  it  in  the  different  modes  of 
"  pronunciation  which  habit  or  caprice  gives  rise  to  in  languages  not  fixed  by  any  established  rules 
"  of  orthography,  which  the  Greek  was  not  till  the  Macedonian  conquest,  when  the  later  Attic  be- 
66  came  the  common  dialect." 

Mr.  Payne  Knight  has  also  observed,  that  the  Lacedaemonians  commonly  used  the  R  for  the 
S,2  which  I  have  elsewhere  shewn,  was  the  constant  practice  with  the  Hebrews.  This  has  a 
strong  tendency  to  support  my  hypothesis,  that  the  R,  the  S,  and  the  T,  all  had  two  numerical 
meanings.  If  Mr.  Knight  be  correct  as  to  the  unsettled  state  of  the  Greek  language  till  the  Mace- 
donian conquest,  as  I  have  no  doubt  that  he  is,  how  absurd  is  it  to  tie  up  inquirers  into  its  earlier 
history  by  the  rules  adopted  to  fix  the  meaning  of  the  language  in  later  times  ! 3 

When  in  other  cases  I  find  the  letter  s  changed  for  the  t,  and  the  t  for  the  s,  as  Sur  for  Tur,  and 
Tur  for  Sur, — and  I  consider  the  practice  of  writing  every  thing  in  numbers,  I  am  induced  to  sus- 
pect that  Tarn  is  a  corruption  of  the  solar  name,  in  Sanscrit  Sama,  and  in  Hebrew  O&  sm,  on 
which  I  treated  above,  p.  197,  and  means  D  Samechr:60,  tf  Shinrr300=:360 ;  and  that,  from  an 
application  to  this  mythos,  in  some  way  or  other,  the  Hebrew  Dttfs$:=360,  became  IW  $szr600 ; 
that  the  Greek  *E§  and  our  $te  came  from  the  same  source,  and  that  the  name  of  the  Greek  S 
the  trilmear  and  triformed  letter,  was  called  X/  or  perhaps  IX.  But  /  was  the  ancient  emphatic 
article  of  the  Saxons.4  This  at  once  accounts  for  its  use  in  many  cases  which  we  have  discussed, 
and  it  must  have  been  once  the  same  with  the  Hebrews,  if  what  Dr.  Geddes  said  was  true— that 


J  Hi&t.  Gr.  Alph  p.  14.  8  Ibid.  p.  125. 

3  The  Dorians  and  ./Eolians  changed  the  <r  into  T,  as  w  for  <n>,  as  stated  by  Mr,  Knight;  but  the  $Jolians  also 
changed  the  2  into  P,  as  ftap-rop,  for  paprv;,  Ivitop  for  fmro$,  etpfyv  for  a§ y^y.    Dores,  pro  o-a$,  <ra,  <roy,  dicunt  TWC,  rsa, 
rsov — r  et  p  pro  <r,  in  atticA,  diolecto  a-  pro  f.    (App*  Scapulae,  pp.  64,  65,)    Attica  dialectus  nwtat  <r  modo  in  T, 
modo  in  £— 3*«X#cr<r«y,  «sahwtoat— <rswr\wf  TevrXov.— S  pro  p  utitur:  nam  pro  ftagfa,  S'a/jcro^  &c«    Scapula,    Hhapats 
in  Hebrew  O  dewe}  m  Arabic  (to  incline)  is,  in  Syriac,  Hhapet.    Thus  the  Greek  ]««?«,  a  kind  of  cake,  the  same  as 
the  Hebrew  Matsa,  was  pronounced  by  the  Boeotians  ^«&&«.    South  M.  As.  R.  Again,  wer«p«  in  the  Attic  is  rerrfpa. 
Thus  the  Latins  have  the  tu  from  <rv. 

4  See  Etym.  Diet, 


200  SIGMA-TATJ. 

Saxon  was  Hebrew.    It  is  very  remarkable  that  tbe  emphatic  article  should  so  often  be  the  name 
of  God  :  Arab.  Al>  Coptic  Pi,  Hebrew  n  e,  and  /,  and  //. 

In  his  late  work,  the  learned  Dr.  Pritchard  says,  "In  a  variety  of  languages,  either  for  the  sake 
"  of  euphony,  or  from  caprice  or  accident,  sibilant  letters  have  been  interchanged  with  dentals. 
"  The  conversion  of  the  Greek  Sigma  into  Tan  is  familiar  to  all  classical  readers." 1  But  I  beg  it 
to  be  observed  that  they  have  changed.  Thus  X^<nro$  became  Xp^rotr  and  ChrStien,  and  often 
TJ  as  Nesos  from  Nestos.  They  would  change  by  degrees,  and  the  ;£g?jro£  on  the  monument  of 
the  Youth  of  Larissa  is  the  middle  of  the  change,  from  xp^wg  to  Xpy^og  and  to  Xpyrog.  He 
also  observes,  that  the  r  and  $  are  very  often  interchanged  in  the  Indo-European  languages.2  It 
appears  when  those  letters  changed  as  letters,  they  took  their  power  of  notation  with  them.  So 
that  the  T  came  to  represent  300,  the  S~*200,  &c. ;  but  this  must  have  been  long  after  the  mythic 
names  had  got  into  use,  and  this  will  account  for  and  justify  the  explanation  of  them  by  the  same 
powers  as  the  Hebiew  3 

In  matters  of  this  kind,  after  all  our  inquiries,  nothing  but  a  probability  can  ever  be  expected  to 
be  obtained,  and  I  think  a  pretty  strongly  probable  case  is  made  out,  that  the  last  three  letters  of 
the  old  alphabet  were,  in  the  numeral  powers,  confounded  with  one  another.  It  may  also  be  ob- 
served, that  if  they  changed  in  different  periods,  as  we  cannot  now  distinguish  them,  they  will 
have  all  the  appearance  to  us  of  being  used  in  common,  and  the  effects  will  be  the  same  to  us. 

When  I  consider  that  the  T  and  the  S  in  the  Chaldee  and  Hebrew,  two  such  close  dialects,  were 
used  indiscriminately  for  the  same  idea,  the  Sun  in  Sr  and  Tr,  and  Cushites  and  Cuthitcs,  atsd  that 
the  S  and  T  were  in  like  manner  used  by  the  Greeks,  in  their  Sigma-Tau,  one  for  the  other,  and 
the  singular  and  unaccountable  variation  between  the  last  numbers  of  the  Greek  and  more  Eastern 
alphabets,  and  when  I  consider  also  the  apparently  universal  practice  of  the  ancients  of  describing 
names  by  numbers,  and  the  great  number  of  mythological  words  which  might  have  then  been  ex- 
plained by  numbers,  but  which  cannot,  as  they  are  now,  be  so  explained,  I  cannot  help  believing 
that  the  Shin  and  Tail  must  have  been  used  indiscriminately  for  numbers,  as  we  find  them  for 
letters  $  that  is,  that  the  Shin  must  have  been  used  both  for  300  and  400,  and  the  Tau  for  the 
same.  I  state  this  merely  as  a  suspicion,  and  leave  others  to  determine;  but,  for  my  own  part, 
I  cannot  help  believing  that  this  was  the  fact ;  and  before  any  person  decides  upon  this  point,  I 
must  request  him  to  take  his  Lexicons  and  consider,  in  both  Greek  and  Hebrew,  how  many  words 
are  spelt  with  similar  letters — letters  used  for  one  another,  Samech  for  Shin,  Xi  for  Chi,  and 
almost  innumerable  others.  As  I  have  before  observed,  it  seems  absurd  to  be  tied  down  in  our 
inquiries  into  the  early  ages,  by  the  fixed  rules  of  later  times.  There  can  be  no  rule  on  the  sub- 
ject. Thus,  1  think,  that  the  Greek  S  came  to  represent  both  the  2J  and  T,  and  took  the  name 
of  Sigma-Tau ;  and  that  their  powers  of  notation,  as  well  as  that  of  the  P  or  Rho,  changed  from 
what  they  were  in  the  ancient  Arabic.  It  is  difficult,  if  not  impossible,  to  say,  with  certainty, 
how  the  change  arose.  Perhaps,  with  respect  to  pronunciation,  the  change  might  arise  from  the 
same  cause  as  that  which  caused  the  word  weXa^o^  to  soften  into  9rg3iayo$3  Christian  into  Chre-' 
tien,  Casmillus  into  Camillus,  Nestos  into  Ncssos,  &c.,  &c.  There  can  be  no  doubt  that  the  let- 
ters must  have  been  at  first  in  their  numerical  powers  the  same  as  the  Hebrew  and  Arabic,  and 
the  reason  why  in  the  names  of  gods,  cycles,  &c.3  the  Sigma  may  sometimes  stand  for  300,  some- 
times for  400,  may  have  arisen  t from  their  having  received  their  names  before  or  after  the  change. 
Whatever  might  be  the  cause,  I  am  persuaded  the  S  and  T,  and  S  and  R,  came  to  have,  in  a  con- 
siderable degree,  as  far  as  related  to  the  powers  of  notation,  a  common  meaning.  No  doubt  in  the 

1  Eastern  Orig,  Celt.  Nat.  p,  58.  *  Ib  p,  59.  *  gee  Lemprieie  in  voce  Salii. 


BOOK   III.   CHAPTER   I.   SECTION  23. 


201 


early  times  of  the  first  invention  of  the  art  of  writing^  where  nations  were  separated  by  seas,  vari- 
ations would  arise,  as  well  as  a  great  want  of  precision.  It  is  very  certain  that  the  Greeks  took 
their  system  of  letters,  either  mediately  or  immediately,  from  Syria  ;  then,  finding  the  T  and  the 
S  used  indiscriminately  for  one  another  in  the  word  for  the  Sun,  might  not  this  cause  them  to  use 
those  letters  as  numerals,  indiscriminately,  in  the  same  manner  ?  If  this  be  admitted,  the  names 
of  gods  would,  in  several  cases,  turn  out  the  mystic  numbers.  After  I  had  come  to  this  conclu- 
sion, I  discovered  that,  in  the  epistle  of  Barnabas,  there  was  authority  for  this,  which  I  had  over- 
looked.1 If  a  Protestant  should  say  the  epistle  of  Barnabas  is  a  forgery,,  I  then  reply,  that  the 
person  forging  it  must  have  known  whether  or  not  the  Hebrew  Tau  denoted  300.  I  believe  that 
both  in  Hebrew  and  Greek  the  S  and  T  were  in  common. 

The  reader  has  seen  what  I  have  said  of  the  interchangeable  character  of  the  S  and  T,  both  as 
numbers  and  letters.  If,  then,  we  make  w  s=r200,  V  o=fQ,  D  p=8Q, » tlO,  we  shall  have  for  the 
meaning  of  Sopi~36Q.  Now,  when  the  numerical  meaning  of  so  many  other  words  is  considered, 
I  think  this  furnishes  another  presumptive  argument,  that  the  S  and  T  were,  as  I  have  suggested, 
used  promiscuously.  No  one  will  deny  that  Sophia  is  Greek,  Will  any  one  deny  that  it  is  Per- 
sian, in  the  case  of  the  Sophees  ?  We  may  expect  to  find  the  idea  of  Wisdom,  the  first  emanation 
of  the  Solar  power,  described  by  every  variety  of  numeral  letters  which  will  make  up  360,  600, 
608,  650,  or  666,  or  any  solar  cycle.  The  name  of  Sumnaut,  mentioned  in  Volume  I.  p.  792,  is 
D  £=60,  i  u-=&9  CD  W2z:600z:666,  added  to  the  word  Neith,  wisdom — Solar  Wisdom. 

The  following  will  serve  as  examples  of  sacred  numbers,  if  we  consider  the  letters  to  have  had 
two  meanings. 


£'=60 
p'nlOO 
<r'zi200 

~360 


\ 


X  R  S 
Cross. 


Samaritan  -f  (A)  400 

Resh (<\)  200 

Vau (t)      6 

Xi,  Samech  . .  (£)    60 


\ 


Crux. 


666 


s'r:    5 


365 


Wisdom, 


*•»  R  =  200 
D  S  =  60 
1  U-  6 
n  T  =  400 

^566 

We  have  seen  the  Tau,  or  last  letter  of  the  'alphabet,  written  +XT  5  in  short,  in  every  form  of 
a  cross.     In  the  titlepage  of  my  Latin  Vulgate,  given  me  by  a  Catholic  priest,  the  name  of  Christ 

is  thus  written,  XP5J.  It  is  placed  on  the  breast  of  the  Pope,  surrounded  with  a  glory.  What  can 
the  secret  meaning  be,  but  the  renewed  incarnation  in  the  person  of  the  Pope  ?  The  mark  above, 
of  the  sign  =a=  Libra,  at  the  autumnal  equinox,  shews  that  it  is  astronomical  and  equinoctial.  I 
have  never  found  a  Catholic  priest  who  could,  or  would,  explain  it  to  me.  I  have  no  doubt  this 
monogram  has  several  meanings.  It  is  the  sign  of  the  sun,  when  in  the  equinox,  in  the  sign  of  the 
Bull — this  the  =a=  shews  most  clearly. 


1  See  Jones  on  the  Canon,  Vol.  II.  p.  424  $  and  Basnage,  Book  iii.  Chap.  xxvi.  Sect.  in. 
VOL.  ir,  2  D 


202  ADAM.      GENESIS. 


The  existence  of  the  JfgiJS'oXoyia,  both  in  Europe  and  India,  long  anterior  to  the  Christian  aera, 
I  am  quite  sure  that  I  have  proved.  By  the  Chrestologia,  I  mean  the  whole  of  the  refined  Gnostic 
doctrines  which  I  have  laid  before  my  reader.  It  is  also  very  certain,  that  this  was  not  the  pub- 
lic doctrine  of  the  rabble  in  any  country;  then  there  remains  nothing  for  it  to  have  been,  but  the 
doctrine  and  object  of  the  mysteries  of  Bacchus,  of  Apollo,  of  Ceres,  &c.  The  %$y£<>$  on  the 
tomb  of  the  youth  of  Larissa  really  proves  it.  The  %pq&*s  on  the  tomb  is  an  exact  counterpart 


of  the  XPS  on  the  Pope's  breast,  and  of  the  Fishes  tied  together  by  the  tails,  of  Italy.  This 
beautiful  and  refined  system,  whether  true  or  not,  was  at  the  bottom  of  every  religion  or  mythos 
of  the  world,  however  diversified,  and  however,  in  later  times,  degraded.  This  was  the  religion  of 
Pythagoras,  of  Plato,  of  Philo,  and  of  Cicero.  This  was  the  religion  of  Jesus,  of  Moses,  of  Mel- 
chisedek,  of  Zeradust,  of  Cristna,  and  of  Buddha.  It  was  equally  the  religion  of  the  Chinese  and 
the  Mexicans.  There  was  no  part  of  the  world  so  celebrated  for  its  mysteries  as  Delphi  and 
Eleusis,  and  it  was  here  the  Xpj£  was  discovered  ;  and  it  is  connected  with  India,  by  its  Orphean 
Trimurti,  its  Buddha,  its  river  Sinde,  its  burning  of  widows,  &c.,  &c.  I  have  clearly  proved  the 
system  to  have  taken  its  rise  in  a  very  remote  period.  I  have  shewn  how  it  is  connected  with  the 
Cyclopsean  buildings,  with  all  the  various  mythoses,  both  Jewish  and  Gentile;  and  yet,  as  we 
find  no  account  of  it,  in  any  of  the  books  called  histories,  it  seems  to  me  impossible  to  avoid  be- 
JieTing  that  it  constituted  a  part  of  the  far-famed  mysteries.  Although  there  be  many  things 
which  I  have  not  been  able  to  explain  entirely,  and  some  which  I  may  have  mistaken,  yet  I  am 
quite  certain,  that  there  is  enough,  not  only  to  shew  the  reality  of  the  system,  but  also  the  nature 
of  it,  and,  in  many  respects,  even  the  particulars. 

23.  I  must  now  beg  my  reader  to  look  back  to  what  has  been  said  in  Volume  L  pp.  505  —  509, 
respecting  the  Amazon,  and  of  the  male  and  female  being  formed  originally  in  one  body,  and  I 
think  we  shall  perhaps  find  the  origin  of  the  word  OIK  adm9  or,  as  we  call  it,  Adam.  This  is  Ad, 
the  Eastern  and  Western  Syrian  name  of  God  ;  l  and  the  monogram  M,  the  sign  of  the  Om,  the 
cycle  of  600  years.  The  Ad  is,  A=l,  D~4=i5,  the  Lustrum.2  Then  Adm  will  be  the  holy  M. 
Adm  is  Adma,  or  Ad-am,  both  male  and  female  ;  and  I  suspect  that  Adam  was  supposed  to  be  like 
the  Siamese  Boys;  and  when  I  consider  the  universal  opinion,  that  the  life  of  the  first  man  was 
extended  to  many  hundred  years,  I  cannot  help  suspecting  that  he  was  supposed  to  have  lived  600 
years,  or  the  length  of  one  cycle.  It  is  very  clear  that  the  book  means  to  express,  that  he  was 
not  to  eat  of  the  fruit,  and  that  if  he  had  not  eaten  of  it,  he  would  neither  have  died,  nor  have  pro- 
pagated the  species,  and  that  it  was  only  by  eating  of  it,  that  he  learnt  to  know  his  wife.  Then  I 
think  this  countenances  my  idea,  that  it  was  believed  that  he  would  live  one  cycle,  and  then  be 
renewed,  or  absorbed  into  the  To  Ov—  similarly  to  what  Virgil  taught  in  the  renewal  of  cycles. 
If  it  be  said  that  the  construction  which  I  have  put  on  the  second  book  of  Genesis  is  in  contradic- 
tion to  the  first  ;  I  reply,  that  I  cannot  be  responsible  for  this  ;  but,  if  I  be  correct,  the  fact  proves 
the  want  of  wisdom  in  pretending  to  give  a  higher  authority  to  those  books  than  reason  and  sense 
will  justify.  Nothing  can  be  more  manifest  than  that  the  first  chapter  and  first  three  verses  of  the 
becond  chapter  of  our  Genesis,  is  a  different  work  from  the  following  parts;  and  the  fact  that  the 
generality  of  Christians  read  them,  and  do  not  observe  the  circumstance,  exhibits  a  striking  proof, 
that  the  prejudice  created  by  education  is  sufficiently  powerful  to  blind  mankind  to  the  clearest  day- 
light. The  fairly-implied  prohibition  of  animal  food  in  the  first,  marks  the  humane  and  benevolent 


See  Volume  J.  pp.  402,  519,  722;  and  supra,  p.  181. 

Lustrum,  L'Ustrum— vrrepot  second— for^a  the  womb— aw  os,  factor— "nttf y  osr,  ten— nttn  list,  two. 


BOOK  III.   CHAPTER   II.   SECTION  L  203 

Buddhist  5  the  permission,  in  the  second,1  to  use  it,  though  only  in  the  sacrifice  of  the  Lamb,  as 
exhibited  in  the  story  of  Cain  and  Abel,  from  which  the  pernicious  doctrines  of  human  sacrifices 
and  the  atonement  have  been  justified  or  excused,  exhibit  the  Brahmin  school  —  followed,  of 
course,  as  might  be  expected  from  such  doctrines,  by  every  species  of  atrocity.  The  persons 
found  every  where,  but  of  whom  we  have  no  account,  called  Aborigines,  an  inoffensive,  unwarlike 
race,  I  apprehend  are  Buddhists,  the  remains,  probably,  of  the  great  Pontifical  nation,  whose  his- 
tory I  shall  exhibit  in  the  next  Book,  reduced  to  barbarism  by  causes  which  will  be  there  deve- 
loped,— a  barbarism  which  would  have  rendered  them  an  easy  prey  to  their  Brahmin  persecutors 
and  conquerors, — to  the  successive  tribes  coming  from  the  great  central  hive  of  Brahminism  in 
North  India  or  Tartary,  called  Celtse,  Scythians,  Sacse,  Tatars,  Huns,  Goths,  &c,,  if  their  blood- 
less and  inoffensive  habits  had  not  otherwise  done  it.  It  is  evident  that  a  nation  of  Buddhists  or 
Quakers,  can  only  exist,  as  the  Tibetians  do,  on  the  sufferance  of  their  neighbours. 


CHAPTER  II. 

DIS  MARIEBUS.— SYSTEMS  OF  LETTERS. — LAST  AVATARS.  MOHAMED,  &C. — NAMES  OF  THE  GODS  OF  THE 
WEEK. — CHINESE  WRITING. — ABACUS  AND  NABATHEAN  ALPHABET.  —  JAVA.  —  NORTHMORE'S  SYSTEM. — 
VON  HAMMER'S  BOOK.  SAXONS.  —  BACCHUS.  JANUS.  OGHAM.  —  RHYME.  BARDS.  FATES.  VEDS.— 
CHINESE.  — IMMACULATE  CONCEPTION  OF  SAGA.— PALLIUM.— APOCRYPHA.— DEISUL.— HAMMER'S  ARABIC 
BOOK. 

1.  We  have  seen,  p.  180,  that  in  Judia  of  Siam5  Maria  and  Mania  were  the  same.  Maria  was 
one  of  the  persons  whose  altars  are  inscribed  Tribus  Mariebus,  of  which  one  was  the  Virgo  Pari- 
tura.  On  the  Heathen  and  Christian  monuments  the  letters  D,  M.  are  constantly  found.  The 
Christians  say,  they  mean  Deo  Maximo,  and  the  Heathens  say,  they  mean  the  Dls  Mariebus,  of 
whose  history  it  is  pretty  clear  they  were  ignorant.  But  in  fact  they  were  the  same,  and  meant  Dis 
Mariebus — the  holy  three,  who  had  the  care  of  the  dead  Christ,  and  embalmed  him.  They  were 
the  three  Parcse  of  the  Europeans,  who  cut  with  their  scissors  the  thread  of  life.  On  a  Christian 
tombstone,  in  the  Church  of  St.  Clemens  at  Rome,  they  are  Dis  Manibus;  however,  the  letters  is 
and  anihus  have  of  late  years  been  filled  with  cement  to  disguise  them.  But  upon  many  Christian 
monuments  the  letters  are,  D.  M,  Sacrum  XL.2  This  beats  all  our  Christian  antiquarians ;  they 
can  make  nothing  of  the  XL,  But  it  probably  meant  Deo  M,  650,  I  think  the  three  Marys  or 
Parcae  were  the  Trimurti— Tri-mr-di,  the  holy  triple  Maria  or  Maia.  One  was  Mary,  Sal  or  Sul, 
Om ;  the  second,  Mary  Mag  (or  Magna)  di-Helen  or  Magdalen ;  and  the  third,  Mary  the  mother 
of  Jesus.  The  Mag  is  the  same  as  Mogul— Mag-al-—  and  the  Almug-tree,  of  which  the  sacred  part 
of  the  temple  of  Solomon  was  built,  was  the  wood  sacred  to  the  Mag-al  or  ul9  or  great  God, 
From  this,  by  the  rcgitnine,  came  the  name  of  Mogul,  as  priests  came  to  bear  the  names  of  their 
Gods. 

When  I  consider  the  superstition  connected  with  the  M,  the  mystic  nature  of  the  M,  the  name 
of  that  letter  Jlf-ufe,  the  other  name  of  that  letter  Samach-~Sam-a£m  or  Akni-sa,  the  name  of  the 
next  letter  N-vin,  and  the  Lamed,  its  name  L-am-di,  and  that  it  has  the  same  numeral  power  as 
the  N,  viz.  50,  I  cannot  help  suspecting  a  great  mystery  in  the  kMN  \  that  they  are  like  the 

1  This  ends  with  the  last  verse  of  the  fourth  chapter.  8  Basnage,  B.  iii.  Ch.  xxiil  p.  237,  Eng.  Trans. 


204  SYSTEM  OF   LETTERS* 

Alpha  and  Omega  of  Ambrose,  called  %&<rpM,  and  the  Staff  of  Osiris  ~P,  called 
These  three  letters  would  be  emblems  of  the  Trinity  5  and  I  think  these  letters  of  the  Greek 
alphabet  have,  at  one  period,  been  so  contrived  as  to  make  them  the  three  centre  letters,  (though 
they  are  not  so  now,}  similar  to  the  contrivance  of  the  Jews  to  make  the  M  the  centre  letter  of 
their  alphabet;  and  from  this,  the  L  and  the  N,  came  e<ich  to  have  the  power  of  notation  50.  The 
Lamb  was  the  messenger  of  God;  he  was  the  first  of  the  Ayye^Xoi.  The  word  AyysAX  means 
72,  the  same  as  LMB — L~30,  M— 40,  Br:2~7S.  If  it  were  not  on  this  account,  why  was  the 
letter  B  put  into  the  word  Lamb  for  a  young  sheep  >  We  constantly  read  of  the  Angels  of  God 
being  70  (read  72)  in  number.  Here  we  find  why  they  had  the  name  of  AyysXX.  The  LMN 
also  describe  the  Etruscan  cycle  of  120.  The  central  LMN~to  120,  look  very  mythological. 

cc  The  letter  H,  in  the  old  Greek  alphabet,  did  not  sound  what  we  now  call  ij,  but  was  an  aspi- 
"  rate  like  the  English  H.  This  was  proved  by  Athenasus,  and  has  been  since  further  evinced  by 
u  Spanheim,  from  several  ancient  coins ;  and  there  are  no  less  than  four  instances  of  it  in  the 
"Sigean  inscription."2  All  this  proves  the  early  unsettled  state  of  the  language.  The  last 
learned  observation  made  by  the  celebrated  Porson,  was  on  the  letter  H.  He  said,  "  If  this  be 
"  authentic,  here  is  an  additional  proof  that  the  TJ  was  anciently  used  and  pionounced  as  we  do 
"  our  aspirated  H."  The  reporter  then  adds,  "  I  replied,  It  certainly  was  ;  and  as  to  the  authen- 
"  ticity  of  the  Praenestine  Pavement,  I  believed  it  could  not  reasonably  be  called  in  question/'3 

Herodotus  says,  he  saw  specimens  of  the  Cadnraan  letters  on  tripods,  in  the  temple  of  the 
Ismenian  Apollo  at  Thebes,  in  Boeotia.  These  tripods  I  believe  to  have  been  triangular  blocks  of 
wood,  and  the  temple  was  that  of  V&ttfH  e-smin— the  Lord  or  Baal  of  the  Planets,  the  leader  of  the 
heavenly  host. 

I  consider  that  Carmel,  on  a  part  of  which  was  the  monastic  institution  of  Nazareth,  of  the 
Rassees,  or  Essenes,  or  Carmelites,  was  called  Carmel  or  the  Vineyard  of  God,  from  the  allegori- 
cal connexion  of  the  vine  with  wisdom,  as  exhibited  in  the  Greek  Borpu$  and  Latin  Racemus.4 
The  settlement  of  the  followers  of  the  Rasit,  in  Syria,  is  beautifully  described  in  the  allegory  of 
the  Vine  in  the  SOth  Psalm,  verses  8 — 16. 

In  great  numbers  of  places  in  the  Old  Testament,  the  allegory  of  trees  and  letters  is  referred  to. 
What  was  the  Rod  of  Aaron  which  threw  out  branches  or  leaves  or  buds  ?  What  were  the  magi- 
cal peeled  rods  of  Jacob  ?  What  was  the  meaning  of  the  branch  from  which  the  stem  of  Jesse 
was  to  arise  ?  Was  Jesse  I-esa  ?  The  Gnostics  frequently  called  Jesus  the  Tree  of  Life,  and  the 
free  itself  which  greiu  in  the  middle  of  Paradise,  and,  at  other  times,  a  branch.  My  idea  that  the 
fruit  of  the  tree  of  knowledge  was  the  acquisition  of  the  knowledge  of  letters  without  initiation,  is 
supported  by  the  assertion  of  Enoch,  that  the  wickedness  of  the  world,  which  caused  the  flood, 
consisted  in  the  attempts  of  men  to  obtain  forbidden  knowledge.  It  is  also  strengthened  by  a 
passage  of  Proverbs,  Chap.  iii.  13,  18,  where  Solomon  says,  "  Happy  is  the  man  who  findeth  wis- 
dom/'— "  She  is  a  tree  of  life  to  them  that  lay  hold  upon  her."  I  suppose  certain  of  the  leaf- 
names  of  figures  of  notation  were  selected  by  a  society,  as  a  secret  system  of  syllabic  writing,  after 
the  symbolic  system  had  been  long  in  general  practice,  and  that  this  society  being  spread  about  in 
different  countiies,  slight  differences  in  the  mode  of  selecting  the  sixteen  letters  took  place. 
Thus  the  religious  mythos  was  not  every  where  described  in  exactly  the  same  manner;  hence 
we  see  the  small  variation  which  shews  itself  between  the  Hebrew  and  the  Greek. 
2.  We  are  in  the  habit  of  talking  of  the  alphabet  of  Greece,  and  of  the  alphabet  of  Phoenicia,  as  if 


1  Boanaqc,  23C.  *  Shuekford's  Conn.  Vol.  I.  Book  iv  p.  225. 

3  Classical  Journ,  Vol  I  p.  7-5.    See  my  Vol.  I.  p  236.  *  See  supra,  p  9. 


BOOK    III.    CHAPTER   II.    SECTION   2.  205 

these  countries  had  each  one  certain  alphabet  ;  while  it  is  evident,  that  each  country  had  great  num- 
bers of  them  ;  and  yet  they  are  all  reducible  into  two,  one  of  which  is  only  a  part  of  the  other,  that 
other  being  what  we  call  Arabic,,  but  anciently  Cunc,  and  probably  having  its  origin  in  the  coun- 
try of  Arabia,  between  the  Indus  and  Ganges,  of  the  thousand  cities  of  Strabo.  In  fact,  every 
leained  man  had  his  alphabet — each  differing  from  another  in  form,  but  each  the  same  in  sub- 
btauce.  In  the  book  of  Ben  Wassih,  found  by  Mr.  Hammer  in  Egypt,  which  contains  the  alpha- 
bet of  Plato,  we  have  upwards  of  seventy1  of  them,  I  have  seen  upwards  of  sixty  more,  in  a 
manuscript  of  Sir  W.  Ouseley's  \  so  that  I  have  little  doubt  I  could  collect  hundreds.  Every  man 
who  was  initiated  into  the  mysteries,  and  who  aspired  to  be  a  philosopher,  is  said  to  have  had  his 
own  alphabet,  in  which  he  concealed  his  doctrines  from  all  but  his  followers.  At  last,  when 
writing  became  no  longer  a  masonic  or  magical  secret,  each  country  acquired,  by  degrees,  the 
habit  of  using  some  one  of  them.  Their  powers  of  notation,  however,  kept  them  all  nearly  the 
baine,  both  in  principle  and  order.  (That  they  have  all  the  same  numerical  power,  has  been  proved 
by  Gen.  Vallancey  in  the  plates  to  his  fifth  volume  of  the  Coll.  Hib.)  And  so,  I  have  no  doubt, 
they  continued,  to  a  very  late  day,  with  only  the  little  variation  in  the  last  numbers  of  the  Coptic 
and  Greek.  I  think  the  probability  is,  that  the  order  of  men,  (who  were  not,  strictly  speaking, 
priests,  but  nearly  an  order  of  priests,  and  some  of  whom  might,  perhaps,  sustain  the  priestly 
office,)  called  Chaldaeans,  from  central  India,  were  the  original  inventors  of  the  syllabic  from  the 
numeral  system ;  and  as  for  the  numeral,  I  know  of  no  people  more  likely  than  they  to  have  been 
the  inventors  of  it  also.  If  the  numeral  were  the  system  of  the  priesthood,  it  is  not  unlikely  that 
the  inventors  of  the  syllabic  system  should  have  formed,  at  first,  a  new  secret  society,  which 
I  think  would  necessarily,  by  its  superior  talent,  soon  become  possessed  of  sovereign  power. 
There  is  no  fact  more  certain  than  the  general  solicitude  of  the  learned  ancients  to  keep  every  part 
of  science,  as  much  as  possible,  a  secret,  each  to  himself,  or  his  sect  or  followers.  There  was  an 
unceasing  struggle  between  the  Bees,  who  tried  to  discover,  and  the  Drones,  who  endeavoured  to 
secrete ;  and,  for  thousands  of  years,  the  Drones  succeeded  in  preserving  their  science  and  power, 
by  admitting  only  the  most  talented  or  rich  of  the  Bees  into  their  order,  which  operated  doubly  in 
their  favour  5  it  took  strength  from  their  enemies  and  added  it  to  themselves.  It  is  impossible  to 
deny  that  numbers  of  the  alphabets  are  formed  in  unaccountably  complex  shapes  3  these  were  the 
alphabets  of  the  drones,  trying  to  envelop  every  thing  in  mystery.  If  the  bees  invented  any,  they 
would,  for  the  sake  of  publicity,  be  of  the  simplest  kind— like  the  first  alphabets  of  the  drones, 
made  by  them  before  the  power  and  utility  of  the  art  were  known,  and,  before  the  necessity  of 
using  extraordinary  care  to  keep  it  secret  became  manifest  to  themselves. 

It  thus  appears  that,  in  times  which  may  be  called  almost  modern,  every  learned  man  had  an 
alphabet  of  his  own,  for  the  use  of  himself  and  the  followers  of  his  school.  But  I  have  no  doubt 
that  the  art  of  writing  was  at  first  concealed,  and  was  probably  a  part  of  the  high  mysteries,  and 
most  anxiously  guarded  from  the  public  for  many  generations.  In  times  such  as  these  must  have 
been,  I  need  not  point  out  what  advantages  such  a  magical  possession  would  give  to  the  initiated, 
After  it  became  almost  common,  the  learned  had  recourse  to  the  inventing  of  new  forms,  to  restore 
the  art  to  secrecy,  as  far  as  it  was  in  their  power  5  but  every  form,  unless  the  Chinese  and  the 
hieroglj  phics  are  excepted,  is  founded  on  the  first  Cadmaean  original.  Though  every  philosopher 
or  his  school  had  an  alphabet  of  a  peculiar  form,  each  alphabet  was  evidently  founded  on  that  of 
Arabia.  The  firbt  alphabet  was  the  Arabic  alphabet  of  nmibers9  each  number  having  the  name  of 
a  tree,  and  amounting  to  twenty-eight.  The  second  was  the  alphabet  of  letters,  of  Cadmus,  which 

1  The  first  letter  of  the  Hieroglyphic  alphabet  is,  as  I  observed  above,  the  Owl,  the  emblem  of  Wisdom. 


206  JLAST  AVATARS.      MOHAMED,  &C. 

consisted  of  the  sixteen  culled  out  of  the  twenty-eight.  After  some  time,  these  sixteen  were  in- 
creased by  adopting  the  whole  twenty-two  numeral  Arabic  letters,  as  they  stand  marked  by  the 
increasing  numbers,1  The  more  I  meditate  on  thousands  of  trifling  circumstances  connected 
with  these  subjects,  the  more  convinced  I  am,  that,  for  many  generations,  the  arts  of  reading, 
writing,  and  the  higher  branches  of  arithmetic,  were  in  the  hands  of  a  ruling  order,  and  this  order 
was  that  of  the  priests  of  Ur  of  the  Chaldces  ;  that  is,  of  the  country  Uria  of  Calida,  that  is,  Cali- 
di — country  of  the  holy  Call,  The  high-priest  and  ruler  has  been  the  Mogh-ul  from  the  most  re- 
mote period.  But  the  time  when  and  the  country  in  which  the  first  letters  were  invented,  is  an 
(enigma  which  I  fear  must  remain  unsolved.  However,  I  think  we  may  be  assured,  that  the  place 
was  East  of  the  Indus,  and  West  of  China — probably  in  the  tract  of  country  between  the  Ner- 
budda  and  sixty  degrees  north  latitude.  I  think  we  cannot  come  nearer  than  this  to  the  place. 
Samarkand,  Mundore,  Oudc,  and  Tibet,  have  nearly  equal  claims,  and  there  does  not  seem  to  me 
to  be  much  room  for  speculation  on  the  subject. 

If  letters  were  kept  as  a  masonic  secret,  as  I  suspect  they  were  for  many  generations,  the  date 
of  their  discovery  seems  hopeless  \  we  are  then  led  into  the  inquiry  as  to  the  time  when  they  first 
became  publicly  known.  No  where  upon  a  Cyclopsean  monument  is  any  thing  like  an  inscription, 
either  in  figures  or  in  letters,  to  be  seen.  The  first,  perhaps,  may  be  the  Runes  of  Ireland  and  Scandi- 
iiavia.  These  are  evidently  figure  letters.  The  A  is  one  line,  the  B  is  two,  the  C  is  three,  and  so  on. 
I  know  not  where  or  by  whom  the  alphabet  was  discovered  which  is  in  Tab.  II.  Fig.  10,  p.  5,  of  my 
Celtic  Druids;  but  it  seems  to  differ  from  the  Callan  inscription  of  which  Dr.  Aikin  professes  to 
have  discovered  the  meaning,  an  alleged  fact  of  which  I  entertain  great  doubt.  Whether  they 
were  really  cipher  letters  applicable  to  the  sixteen-letter  system  or  not,  it  is  very  clear  that  they 
would  constitute  such  letters.  The  arrow-headed  letters  of  Persepolis  would  evidently  do  the 
same.  All  circumstances  tend  to  shew  their  great  antiquity^  and  I  cannot  help  thinking  it  proba- 
ble, that  they  afford  examples  of  the  first  figure  alphabet.  Almost  all  learned  men  endeavour  to 
find  the  origin  of  languages  by  a  comparison  of  the  affinities  of  their  forms  and  grammatical  con- 
structions. This  seems  to  me  to  be  a  great  mistake.  For,  as  they  advance  down  the  stream  of 
time^  they  generally  keep  improving,  and,  at  all  events,  changing  and  becoming,  in  consequence, 
less  like  each  other. 

3.  General  Vallancey2  has  shewn,  that  the  old  Chaldee  alphabet  is  strictly  the  same  as  the  Es- 
trangelo,  (vide  his  Plates,)  and  that  the  same  as  the  Phoenician,  which  is,  in  fact,  Hebrew  or 
Syriac,  These  are  the  languages  which  we  have  found  (vide  Vol.  I,  pp.  702,  765)  in  the  College 
of  Casi,  near  Oude  or  Youdia,  or  Benares,  or  at  the  Temple  of  Solomon,  at  the  Mere  or  Mount  of 
Casij  in  Cashmere,  the  country  of  the  crucified  Indra.  And  again,  a  thousand  miles  to  the  south, 
in  the  country  of  the  crucified  Ball-ii  or  Wittoba,  in  South  India,  at  Terpati  or  Tripoly  or  Trichi- 
nopoly,  called  Pushto  and  Syriac  and  Chaldee  j  in  each  place  both  the  Christian  and  Jewish  my- 
thos  are  recorded — the  two,  in  fact,  are  united  in  one.  Again,  we  have  found  the  same  Hebrew 
language,  and  the  same  double  mythos,  amalgamated  in  Mexico,  carried  thither  before  the  inven- 
tion of  letters  or  iron,  The  amalgamation  of  the  Christian  and  Jewish  mythoses,  found  in  both 
India  and  Mexico,  and  the  ignorance,  in  the  latter,  of  the  knowledge  of  iron  and  letters,  are  factb 
which  can  never  be  separated.  It  is  impossible  to  have  clearer  proofs  that  the  whole  existed  be- 
fore the  time  of  Christ,  Can  any  thing  be  more  striking  than  the  fact  so  simply  and,  apparently, 
inadvertently  permitted  to  escape,  by  the  blind  and  prejudiced  Buchanan,  that  he  found  a  man, 
having  the  Jewish  name  of  Joseph,  celebrating  what  he  thought  to  be  some  part  of  the  Romish 


>  See  Celtic  Druids,  p.  248.  Coll.  Hib.  Vol.  V.  p,  201. 


BOOK  III.    CHAPTER   II.     SECTION  3. 


207 


religion  in  the  TEMPLE  OP  JAGGERNAUT,  in  the  Chaldee  language,  as  he  says,  if  my  memory  do 
not  fail  me.  The  above  are  indisputable  facts  ;  I  submit  them  to  my  reader,  and  I  beg  he  will 
reflect  upon  the  way  in  which  they  all  dovetail  into  the  system  of  immaculate  conceptions,  deaths, 
and  resurrections,  and  the  renewals  of  cycles,  of  India  and  of  Virgil.  It  is  not  improbable  that  in 
the  temple  of  Jaggernaut,  described  by  Buchanan,  may  be  found  the  whole  mythos.  And  if  it 
should  be  found  there,  Europeans  will  be  deluded  as  they  have  been  in  Tibet  and  Tartary,  by 
being  told,  that  its  owners  are  Nestorian  Christians. 

The  Bedoweens  or  nomade  tribes  of  Arabia,  are  said  to  speak  the  purest  dialect  of  Arabic.1 
The  Bedoweens  are  nothing  but  Buddeens  or  Buddhists.  These  people  are  Tatars  or  Tartars, 
followers  of  Tat.  In  ancient  times  the  tribe  of  Juda  or  Ayoudia  was  one  of  them.  After  a  cer- 
tain time  it  settled  and  established  its  capitol,  first  at  Samaria  or  Gerizim,  and  afterward  at  Moriah. 
The  tribe  of  lahmael  was  another,  an  offset  from  the  former;  after  some  time  it  fixed  its  capito- 
linm  or  acropolis  at  Mecca.  They  were  like  all  other  tribes,  followers  of  the  sacred  Buddhist  Oivi.2 
Titans  are  Tat-ans,  i.  e.  Buddhists.  The  Tartars  or  Tat-ars,  I  doubt  not,  are  both  from  North 
India,  and  the  Saese,  from  the  country  of  the  thousand  cities  of  Strabo.  They  are  the  Arabians 
of  the  Indus,  and  in  Om-Ahmed,  or  the  renewed  incarnation,  the  last,  the  tenth  incarnation  or 
Avatar  of  Buddha,  the  M,  the  600  in  the  arithmetical  language,  the  desire  of  all  nations,  may  be 
clearly  seen  the  reason  why  these  Eastern  Tartars,  Arabs,  Afghans,  were  the  first  proselytes  to 
Mohamed.  Of  what  religion  were  the  nomade  tribes  before  the  time  of  Mohamed  ?  There  is 
every  reason  to  believe  that  they  were  for  the  most  part  Buddhists,  though  under  some  corrupted 
form  probably — some,  perhaps,  of  the  same  character  as  those  called  Christians  of  St.  Thomas. 
And  now  we  may  begin  to  perceive  why  the  wandering  tribes,  both  of  Asia  and  Africa,  so  readily 
came  over  to  the  Mohamedan  faith.  From  European  Christians  the  truth  has  been  concealed  by 
various  causes,  but  not  the  least,  the  cunning  of  the  priesthood,  ending  at  last  in  its  own  as  well 
as  its  devotees'  ignorance.  The  system  must  have  been  well  known,  or  we  should  not  find  the 
Asiatic  princes  all  pretending  to  be  Avatars,  and  perhaps  each  believing  himself  to  be  so.  For, 
what  opinion  is  too  absurd  for  human  vanity  to  entertain  ?  Alaric,  the  Goth,  was  clearly  so. 
Nadir3  Shah's  name  shews  him  to  have  been  one,  and  after  him  all  the  Shahs  of  the  house  of  AH: 

m 

the  Ommaides  were  the  same.  Genghis  Khan  was  another.4  But  we  must  not  forget  that  mis- 
creant the  GREAT  Constantine  the  first,  who,  no  doubt,  affected  the  same  thing,  but  did  not  suc- 
ceed, at  least  with  posterity.  I  believe  that  if  the  empire  of  any  of  these  persons,  except  that  of 
Constantine,  had  extended  itself  as  Mohamed's  did,  we  should  have  had  in  him  an  Om-Ahmed  j  and 
twenty  years  after  his  death  there  would  have  been  no  difficulty  in  Wking  out  a  Koran  from 
amongst  his  half  rotten  papers ;  and  in  telling  the  rabble^  when  it  made  its  appearance,  that  it  was 
an  improved  version  of  a  former  corrupted  one  ;  which  it  might  perhaps  be,  in  some  degree.  But 
I  shall  discuss  this  subject  of  imperial  incarnations  at  large  in  a  future  book. 
I  have  just  said,  that  the  Bedoweens,  followers  of  BsSw,5  whom  we  have  found  invoked  in 


1  Van  Kennedy,  p.  58,                              *  See  Vol.  I.  p.  652,  for  places,  &c.,  with  the  Buddhist  name  of  Om. 

r  N~  50 

3  Nert*}  ?ij£ 

I  S«2QO 

N-  50 
e»    5 
c«    5 
r«100 

...      x  N=  SO 
N.etZ'r.  (  T=300 

S0t!"edi    S=200 
to  Nadir  i 

CaphC«500  \ 
R^lOO   [N^s 
N-  50  ) 

4C(Caphfinal)«500^ 
N    .    ,    .   -  50  >  Kan, 

N    .    ,    ,  =  50J 

.  , 

400 

.  

650 

600 

650 

zl  90  J 

650 

~650 

5  See  Vol.  L  p.  584 


208 


NAMES   OF  THE   GODS   OF  THE   WEEK. 


Thrace,  were  probably  Buddhists  under  some  corrupted  form,  perhaps  Christians  of  St,  Thomas. 
We  have  always  heard  of  these  Christians  being  Nestorians.  Now  the  opinion  of  the  Nestorians, 
or  of  the  followers  of  that  German,  was,  that  Jesus  Christ  was  a  portion  of  God,  incarnated  in 
him ;  and,  in  short,  his  doctrine  was  very  nearly  the  same  as  that  of  the  followers  of  Cristna.  On 
this  account  I  do  not  doubt  that,  whenever  the  orientalists  were  met  with,  by  Christians,  holding 
these  opinions,  they  were,  without  more  inquiry,  determined  to  be  Nestorians.  This  seems  to  me 
to  account  satisfactorily  for  all  the  Nestorian  nonsense  in  Asia,  about  which  we  read  so  much.  I 
will  now  return  to  the  subject  of  letters,  from  which  I  feel  that  I  have  too  long  digressed. 

4.  I  believe  the  etymology  of  the  names  of  the  seven  Gods  of  the  Week  has  hitherto  set  all  the 
learned  at  defiance.  When  I  consider  their  very  great  antiquity,  their  priority  to  all  other  Gods, 
and  the  general  practice  of  the  ancients  in  calling  their  Gods  after  numbers,  and  that,  if  my  theory 
be  correct,  they  might  consistently  be  called  after  the  oldest  cycle,  I  cannot  help  suspecting  that 
originally  they  all  meant  the  erroneous  and  oldest  cycle  of  666. 

MONDAY  may  be — 

M-600 

N~  50 

and  in  process  of  time  ( 

650 


M-600 
1=  10 

N  =  50 
U  =    6 


666 

TUESDAY  or  Mercury  may  be— 
T-400 
U=  6 
Z=  90 
0=100 
0=  70  J 


M=  40  ^ 

Tusco 

A=    1 

>      or 

R=200 

Tuisco. 

K=  20 

0=  70 

L=  30 

E=    5 

' 

8=300, 

)   Markoles, 


666 

Mercury  in  Chaldee  is  called  D'5>D  kulis,  from  hft  cul,  to  measure.  (Query,  to  cull  or  count  or 
select  ?)  May  this  have  been  DJ^D  hulos  or  666  ?  It  is  not  a  very  violent  corruption. 

The  nvntt  atiut  is  Thoth,  the  Egyptian  inventor  of  Letters.  Thoth  is  Mercury,  called  Tuisco, 
I  think  this  may  have  been  Tust,  T-300,  TnSOO,  1  u=.6,  D  j?zz60r:666.  We  have  formerly  seen  that 
this  word  in  Hebrew  meant  letters.1  The  Indathyrsus  of  Strabo  is  Bacchus,2  T=300,  R=100, 
S=200, 1  wn6,  D  s=60-666. 

In  WEDNESDAY  or  Wod&i's-day  I  fail,  but  I  ought  to  fail  if  the  system  be  right,  because 
Woden,  which  has  given  name  to  this  day,  is  not  the  original  name  of  a  God  or  cycle,  but  a  cor- 
ruption, as  we  have  formerly  seen,  of  Buddha.3  But  the  word  Mars,  Martis,  is  the  A^£  of  the 
Greeks,  with  the  monogram  prefixed.  Thus  M.  A=l,  Rz=200,  Ezi5,  Trr400,  8=60=666. 4  He 
was  also  called  Mavors,  which  I  think  was  M.  a7=l,  t/=  400,  «=5, 1—200,  D=60=6(J6.5  He  was 
also  called  Quirinus,  Q=100,  R=:200,  Ir:10,  N— 50,  U=6,  S  (tf)=SOO=C 


1  See  supra,  p.  164.  *  Cleland.  »  See  supra,  p.  4. 

*  Tata  is  an  old  word  for  father.    It  is  the  Celtic  Tat  or  Tad,  the  Greek  A^7a.    Pezron,  p,  359. 
5  Here  it  must  again  be  borne  in  mind,  that  the  Author  felt  himself  justified  in  referring  to  either  the  Hebrew  or  tlie 
Greek  numerals  in  favour  of  his  theoi  ies.    Editor, 


BOOK    III.    CHAPTER  II.     SECTION  4. 


209 


The  THURSDAY  is  T-400,  U=G,  R-200,  S  (D)=60=6<36—  the  day  of  the  Bull. 
We  have  found  the  German  and  Scandinavian  Saxons  called  after  their  ancestors,  the  Sacoe, 
and  they  from  their  God  Xaca,  who  was  Woden,  who  was  Buddha,1  We  have  in  the  same  coun- 
try a  tribe  called  the  Frisii,  whence  came  Friesland  or  Fries-iaj  and  these  Northern  tribes  had  a 
favourite  Goddess  called  Freya,  which  I  think  was  only  the  softened  Freas-ia.  Hence  our  FRIDAY, 
Then  this  will  be  in  Greek  and  Hebrew— 

<J>'=500 
^'=100 
*=  5 

<4=    i 

D  =  00 

666 

This  Lady  became,  afterward,  Atyo-Smj,  the  holy  Qpij  —  that  is,  <$>x=500,  §'=100,  V=8r:608. 
She  had  a  son,  divine  love  or  A-DON,  the  WISE,  who  was  killed  by  a  wild  boar  !  Can  any  thing  be 
more  nonsensical  ?  But  this  wild  boar  was  an  Apries,  that  is,  A-<ppasg.  This  Phre  was  the 
solar  title  in  Copt-ia  or  E-gupt-ia  or  Egypt.  The  mysticism  of  this  is  very  profound.  Divine 
wisdom,  which  has  existed  through  all  cycles,  was  killed  by  the  hypostasis  described  by  the  num- 
ber 666,  A-<pga££,  the  boar  ;  but  it  rose  again  as  the  holy  $py=:6Q8,  or  the  $qw.  This  Adon 
was  a  resident  of  the  country  called  4>rjw-icia  or  country  of  Phen.  In  this  mythos,  as  in  all 
others,  the  mother  and  son,  the  male  and  female,  the  Unity,  Duality,  and  Trinity,  the  singular, 
dual,  and  plural,  are  all  confounded  or  identified  5  for  they  are  all  three  in  one,  and  one  in  three. 

In  India,  Saturn  is  called  Sati.    We  all  know  how  some  of  the  Northern  nations  change  the  an 
into  iern,  as  Christian,  Christura.    Then  Saturn  will  be  Satiern,  and  in  Greek  numerals— 


efc=     1 

r—300 
/=  10 


viz  50 

666 
Our  sixth  day  is  not  called  ^atom-day,  but  SATCRday,  that  is,  in  Hebrew, 


Samech^00)  which  became 
Tau      =400(  htlmflwith 


Vau      =    6 1 
Resh 


the  Greeks 


666 


^=100 
V=     8 

608 


rx=30osatur-day. 


600 


r':=300  f 
p'rrlOO  T 
/=  50* 

650, 


Whence  Strn-ia. 


1  See  wprat  pp.  1—4. 


210  NAMES   OF  THE   GODS   OF  THE   WEEK. 

The  Saturn  of  India  is  called  Sani  and  Satyr,  which  latter  is  STRrrGOO.1 
We  will  now  examine  the  names  of  some  other  of  the  Gods,  keeping  this  principle  in  view. 
It  would  have  been  remarkable  if  we  had  not  found  the  God  Osiris  in  the  arithmetical  language. 

1  1  is* 

y~  70  1=6 

t#—  300  flr'—  200 


1  -200  D  =  go 

'=10 

D  =  60 

650  2 


is-,  M=600,  N=5 

In  Ireland,  the  Chaldeeb  were  called  Culi-dei.    Here  we  have  X'zrQOO,  LrroO,  U-6a  I=10=<36<SS 
or,  in  the  epithet  cf  beautiful  or  xata£,  K=20,  L=30,  1=10=60.     I  doubt  not  that  the  Culidt 
fMsie  to  Ireland  before  the  beauty  of  the  numbers  00  and  600  was  discovered, 
Pol,  alluded  to  in  Volume  L  p.  652,  is  Pall,  is  #XXu$, 

$'=500 


1=     6          or          X  =  50 

D=  60  - 

-  600 

666 

Pol  means  Head,  Wisdom,  Minerva  Polias,  and  Palumba,  a  stock-dove. 

The  words  Ras  and  Buddha  are  different  from  the  other  names  of  Gods,  and  might  be  only 
names  of  attributes.  All  the  incarnations  were  Rasees,  and  I  think  the  name  of  the  first  Buddha 
would  be  Xtyy—666  —  the  Buddha  or  Ras  of  Siun  or  of  the  Sun.  And,  again,  Xiun-sup,  Wisdom 
of  the  Siun,  or  Sun,  Solar  Wisdom,  Here  I  think  I  have  the  triumph  of  my  system.  The  first 
name  of  the  God  was  Xiuv~666.4  He  was  the  God  of  Sion,  or  of  the  Mount  of  Sion.  When 
astronomical  knowledge  improved,  his  name  was  written  with  the  Saxon  emphatic  article  I-Xiu  — 
Xv-650.  As  it  improved  a  little  more,  he  became  XH-60S}5  and  at  last  X:z600  :  and  Basnagc* 
was  not  far  from  right  when  he  said,  "  Would  not  any  one  have  believed  the  Xn  was  Christ 
\ictorious  ?" 

We  have  Xa|s  or  X|asn666,  or  S^aer:666. 

We  have  formerly  seen  that  divine  love  was  crucified  under  the  name  of  Ixion.0  I  have  a  great 
aiispicion  that  this  word  was  the  monogram  X  and  siun  or  X-sion  or  X-sun.  Or  might  it  be  the 
monogram  I,  which  has  the  same  meaning  as  the  X,  and  Xiun  or  Siun  ?  These  are  mere  specula- 
tions ;  how  far  probable  must  be  left  to  the  reader. 

The  Tibetians  have  the  word  Zin,  which  is  proved  to  be  no  other  than  Xin,  called  Zin  viveutem 

1  Camb.  Key,  Vol  II.  p.  392.  »  See  Class.  Journal,  Vol.  XX,  p.  184 

J  The  Egyptians  are  said  to  have  had  666  kinds  of  sacrifices,  which  a  learned  writer  in  the  Encyclop.  Brit,  vocc 

Sacrifice,  says,  is  incredible.    This  was,  I  suspect,  merely  a  mistake.    They  had  a  grand  sacrifice  for  every  year, 

having  some  trifling  variations  relating  to  the  year  of  the  cycle  of  666,  which  it  shews  that  they  had  amonif  them. 

Perhaps  they  killed  as  many  animals  as  years  of  the  cycle  had  passed,  to  mark  the  time,  before  the  ait  of  writing  wat> 

known.    Several  of  their  Gods  had  the  same  name. 
*  See  Etymol.  Diet.  voc.  I.  *  Vide  my  Vol.  I.  p.  224.  e  See  Ib.  pp.  500,  503  ;  and  supra,  p.  1  98. 


BOOK    III.    CHAPTER   II.    SECTION   4.  211 

et  largitorem  vilse.  A  close  attention  to  the  pages  (582  and  683  of  Georgius  (Alph.  Tib,)  will  shew 
that  the  first  of  their  names  descriptive  of  God,  Cj,ntg-cihu2J  vel  tihub,  is  Kion  or  Kian,  unde  Hesych. 
j/^vscty,  hsuxav  v\  QxtiTcufy  et  Sinis  Can;  in  short,  Sion  and  X*v :  and  the  second,  tihub  sive 
cihuphy  is  the  Hebrew  rpD  or  t\W  or  *]W  sup  or  zup9  wisdom,  the  root  of  the  Greek  So<p/a,  and  the 
meaning  will  be  the  wisdom  of  Sion  or  Xin, — the  wisdom  of  the  God  described  by  the 

X~600 
n=  50 

650 

in  the  Coptic  language,  or  the  3D  (3D)  m  650,  in  the  Hebrew,  When  the  peculiar  manner  in  which 
the  astronomical  doctrine  of  the  origin  of  the  cycles  666,  650,  60S,  600,  and  the  sacred  numbers 
of  the  Gentiles,  together  with  the  monograms  of  Christ,  are  considered,  as  dovetailing  into  one 
compact  body,  supported  by  many  other  circumstances,  I  think  the  truth  of  the  system  must  be 
admitted  to  be  demonstrated.  Bring  it  fairly  to  the  test  of  probability,  and  the  arguments  in  its 
favour  will  be  as  a  million  to  one. 

When  we  consider  the  striking  manner  in  which,  as  I  have  shewn,  so  many  sacred  names  came 
from  literal  numbers,  numerical  letters,  it  is  only  reasonable  to  expect  the  same  result  from  the 
roots  of  that  most  important  word  Wisdom.  We  have  found  the  word  Souphun  among  the  Ara- 
bians. This  is,  Z-90,  Or=70,  U-6,  <J>'— 500,  or  2go$wt.  And  our  Wisdom  is,  W  or  Y-400,  S~ 
200=600,  di  holy — Chi — Wisdom  of  the  holy  OM.  Having  found  the  word  for  the  Sun  *9ir,  also 
written  Tr,  the  two  indiscriminately  used  for  one  another,  may  it  not  be,  that  the  Sr  is  only  RSy 
read  in  the  opposite  direction  ?  But  SR  is  TR,  and  TR  is  600.  In  this  I  am  justified,  by  the 
unimpeachable  evidence  of  Barnabas  lately  quoted.1  Without  this  double  power  of  the  S  be 
admitted,  but  I  think  it  cannot  be  disallowed,  I  have  not  the  ancient  cycle  in  Ras.  I  have  it,  how- 
ever, in  man  or  DID")  rsut  the  plural  of  Ras,  thus :  i  rrrSOO,  o  ^=60,  1  u~6,  n  fc400rz666,  and 
\ve  must  observe  whenever  the  word  Rasit  is  paraphrased,  either  by  the  Jews  or  Samaritans,  in 
the  word  rrtDDH  hkmut,  or  by  the  Gnostics  in  the  Acamoth,  the  word  is  always  in  the  plural 
number.  This  shews  us  what  the  word  Rasit  ought  to  be,  viz.  the  plural— and  its  plurality  is 
allusive  to  the  Trinity 5  and  they  are  all  feminine. 

I  believe  we  have  the  ancient  Sacse  in  the  tribe  of  Rattores.  They  are,  I  think,  Rats-ores, 2  the 
ras  with  an  oriental  sigma-tau.  When  their  tribe  settled  in  Germany,  it  founded  Ratz-burg  and 
Ratis-bon— -)?•— 900,  n  /— 400,  1  w— 6,  D  $=60—666— Rtus-burg;  or,  perhaps,  p'n  100,  r'zrSOO, 
T'=200=600.  The  Persian  Rustan  is  the  same  word  Rstn— p'-lOO,  <r'=:200,  r'300,  v'=50:= 650. 

In  Ethiopia  the  prince  is  called  Ras.  It  was  so  written,  because  when  the  Ethiopians  turned 
their  upright  writing,  they  turned  the  word  thus  to  read  it ;  but  the  people  a  little  lower  down  the 
Nile,  whom  we  call  Coptb,  turning  the  column  the  other  way,  as  the  Greeks  did,  have  it  Sar. 
Thus  they  have  Sar-oub  or  Sar-Oph,  or  Prince  serpent  or  wise  Prince.  Thus  in  Egypt,  it  is  the 
Prince  Sar,  in  Ethiopia,  the  Prince  Ras. 

I  repeat  that,  if  we  reflect  deeply  upon  the  nature  of  the  arithmetical  language,  which  was  not, 
and  in  its  nature  could  not,  be  spoken,  we  shall  instantly  see,  that  it  would  make  no  difference 
whether  a  word  was  called  Menu  or  Nume  3  and  this  fact  will  reasonably  account  for  all  the  ana- 
grams in  proper  names. 

It  seems  to  me,  that  the  way  in  which  almost  all  the  names  of  the  Deities  are  described  by 
numbers  or  numerical  letters,  is  a  very  decisive  proof  of  the  truth  of  the  whole  system.  It  is 

1  See  suprat  p.  189.  *  ^°  wwimaii*  Warn*  Wafimniia  so  Rastores  became  Rattores, 


212  NAMES  OF  THE  GODS  OP  THE  WEEK. 

notorious  that  all  proper  names  had  meanings,  but  the  names  of  most  of  the  Gods  are  an  exc  eption 
to  the  rule,  and  this  they  ought  to  have  been  if  their  appellations  were  derived  from  the  ancient 
cycles,  A  Deity  might  properly  be  described  by  every  variety  of  numbers  which  would  form  any 
of  his  cycles,  and,  in  respect  to  each  cycle,  by  any  combination  of  numbers  which  would  form  the 
sum  of  the  cycle.  Thus  he  might  be  called  Sul— S-300,  U=6,  Ln30:z:336;  or  Rqul— B=i20Q, 
Q-100,  U-6,  L=30:=336;  or  BW=600,  or  TV—600.  And  from  thife  arose  the  multitude  of  Gods, 
all  in  fact  being,  as  I  have  formerly  proved,  merely  the  names  of  the  Solar  Deity.  And  now,  1 
trust,  my  reader  will  admit,  I  have  fulfilled  the  promise  I  formerly  made,  that  I  should  shew  before 
1  finished,  that  the  custom  of  describing  persons  or  Gods  by  numerals,  was  any  thing  but  buffoo- 
nery, as  Sir  William  Drummond  called  it.  And  here  it  must  be  obvious  how  easy  it  would  have 
been  to  have  reformed  the  religion  of  the  Pagans,  instead  of  burning  its  beautiful  temples  and 
murdering  its  votaries,  by  merely  teaching  them  to  raise  their  minds  from  the  Sun  to  the  sun'b 
Cieator.  All  the  mischief  arose  from  the  pernicious,  monopolizing  spirit  by  which  the  priests 
endeavoured  to  keep  all  knowledge  to  themselves.  But  it  gave  them  power  and  wealth,  and  this 
is  the  leal  secret. 

I  long  endeavoured,  but  in  vain,  to  discover  why  the  planets  were  called  by  the  same  name,  for 
example,  Venus  or  Mercury,  as  that  which  designated  God  or  the  Sun  j  but  I  think  I  have,  at  last, 
discovered  a  probable  reason  for  it.  I  think  it  is  to  be  found  in  the  poverty  of  ancient  written  lan- 
guage. I  trust  I  have  clearly  made  out,  that  the  first  cycle — that  of  666 — was  the  name,  or  per- 
haps I  ought  rather  to  say  the  debignation,  of  every  one  of  the  planetary  bodies.  This  wab  the 
name  of  the  cycle  and  of  the  Divine  creative  power  also,  and  this  double  effect  arose  from  thib 
fact,  that  if  the  Sun  or  the  Deity  \\as  to  be  described  in  the  arithmetical  symbolic  language,  it 
was  almost  necessary  that  he  should  be  described  by  some  number  connected  with  him,  or  in  some 
way  related  to  him ;  and  that  could  be  no  other,  because  there  was  no  other,  than  the  length  of 
the  Lunar  or  Soli-Lunar  year.  Thus  he  became  first  Sli—360,  next  Sulin336  or  366.  Upon  the 
same  principle  he  was  afterward  called  by  the  name  of  the  greater  cycles  as  they  arose.  Now,  by 
regiminc,  the  planets  would  each  be  messenger  of  God,  or  messenger  God,  or  messenger  or  Dis- 
poser Mars,  or  messenger  Venus,  &c.;  the  name  of  the  God  being,  in  arithmetical  signs,  666. 
This  is  exactly  similar  to  the  priests'  taking  the  names  of  their  Gods  by  the  regimine,  as  I  have 
before  described, 

As  it  is  evident,  that  God  or  the  Creative  Power  might  be  called  by  whatever  name  arose  out  of 
any  combination  of  numbers,  which  made  up  the  sum  of  660,  as  long  as  666  was  thought  to  be 
the  number  of  his  cycle,  so  it  came  to  pass  that  God  or  Sol  or  the  Creative  Power  had  all  these 
names,  and  that  the  old  Gods,  the  Planets,  each  acquired  one  of  these  names,  This  is  also  sup- 
ported by  the  fact,  that  the  CDW  smwi  or  planets  or  disposers  had  at  first  no  names,  or  iconb 
either  with  thfe  Druids  or  in  Etruria  or  Greece  or  Syria  or  Persia  or  India,  When  the  Hebrew 
language  became  lost  in  Greece,  and  the  Greek  arose,  they  acquired  each  a  name  described  by  666, 
and  it  would  necessarily  be  666,  if  at  that  time  666  designated  the  First  Power  \  and  they 
changed  as  astronomical  science  improved.  Thus  we  see  how  the  words  Saturn,  Mercury,  Mars, 
Ceres,  Venus,  &c.,  &c.,  arose.  All  this  is  much  strengthened  by  the  fact^  that  the  names  very 
seldom  have  any  other  rational  etymology. 

In  a  similar  manner,  kings  and  dynasties  (Pharaohs  for  example)  came  to  have  the  names  of 
Gods.  All  kings  were  priests  ;  in  fact,  they  very  often  became  kings  or  rulers,  from  their  supe- 
rior wisdom,  knowledge,  or  cunning,  and  were  thought  to  be  emanations  of  the  Deity,  or  persons 
endowed  with  a  greater  portion  of  the  divine  nature,  mind,  ^/t^s  anima;  and  they  were  emana- 
tions of  <p^5  or  emanations  <f>f<y,  Thus,  by  degrees,  without  being  conscious  of  any  thing  wrong, 
they  allowed  themselves  to  be  called  by  the  names  of  their  Gods,  and  also  received  the  same 


BOOK  IH.     CHAPTER    II.    SECTION  5.  233 

honours.  Thus,  incarnation  of  God,  or  Apollo,  or  Mars — the  incarnation  God,  Apollo,  Mars. 
We  every  day  do  what  is  very  similar  without  being  conscious  of  any  thing  wrong.  Henry  the 
First  would  have  been  shocked  to  be  called  majesty,  although  it  has  become  the  name,  the  title  of 
all  our  kings.  To  be  called  majesty  is  presumptuous  enough,  but  I  may  be  regarded  as  still  more 
presumptuous,  for  I  am  the  God  Freya — Godfrey!  If  an  age  of  darkness  should  arise,  accom- 
panied as  it  certainly  will  be,  if  it  do  arise,  with  a  race  of  ignorant,  evil-dibpobed  fanatics,  ready  to 
misrepresent  and  distort  every  thing,  William  IV.  and  I  may  be  abused  for  our  presumption  and 
wickedness. 

As  these  effects  arose  by  degrees  without  any  formal  lecord  of  their  origin,  it  was  soon  lo&t. 
This  is  not  theory  but  fact.  It  is  similar  to  what  we  see  every  day.  Many  religious  rites  arose  in 
the  same  way.  For  example,  fasting.  What  could  make  fasting  a  merit  ?  When  foolish  men 
quarreled,  as  we  are  told  by  all  the  Indian  histories  that  they  did  quarrel,  about  the  prevalence  of 
the  male  over  the  female  generative  power  in  nature,  the  female  was  reprobated  by  the  mate  de- 
votee, and  it  became  a  merit  to  refrain  from  intercourse  with  the  fainful  creature.  Thus  arose 
monkish  vows  of  chastity;  and  directly  from  this  it  came  to  pass,  that  fasting  was  recomended, 
as  it  was  found,  from  experience,  the  most  effectual  device  to  assist  men  in  the  performance  of 
their  difficult  task,  keeping  the  vow  of  abstinence  from  the  female.  The  cause  or  reason  for  the 
fast  was  forgotten,  and  the  fast  itself  was  esteemed  a  merit*  Thus  the  thing  which  arose  in  sense 
is  continued  in  nonsense  5  for  it  was  founded  in  sense,  that  abstinence  would  keep  down  passion  ; 
it  is  nonsense  to  suppose  that  there  is  merit  in  refraining  from  a  necessary  or  an  agreeable  quantity 
of  food,  and  in  taking  only  as  much  as  will  barely  maintain  life.  From  this  abstinence  all  self- 
denial  might  have  its  origin,  and  come  to  be  regarded  as  a  merit. 

When  I  look  at  the  written  representations  of  the  numbers  of  all  the  ancient  great  nations,  some 
barbarous  oriental  islands  alone  excepted,  I  instantly  bee  that  they  formed  one  system,  and  were 
originally  derived  from  one  source;  and  the  fact  is  precisely  the  same  with  respect  to  letters. 
But  I  find  the  forms  of  the  figures  of  old  Italy  and  Greece,  to  have  been  very  different  from  the 
oldest  forms  of  the  figures  of  the  oriental  nations,  which  we  possess.  It  is  not  improbable,  but  on 
the  contrary  it  is  very  probable,  that  the  colonies  arrived  from  India  in  Greece  and  Italy  before 
the  art  of  notation  had  been  committed  to  writing,  but  still  not  before  the  beautiful  decimal  system 
had  been  discovered,  and  not  before  the  art  of  counting  the  moon's  period  of  28  days  had  been 
discovered.  If  this  had  not  been  the  case,  the  Westein  nations  would  have  had  the  Arabic  figures 
1,  2,  3,  4,  5,  6,  &c.  When  I  find  these  figures  in  use  all  over  India,  Tartary,  and  Persia,  in  their 
oldest  books,  I  can  feel  little  doubt  that  their  antiquity  is  very  great.  Equally  little  doubt  can  I 
feel  that  the  Cufic  alphabet  as  figures  (in  some  shape  or  other,  for  in  the  lapse  of  many  years  tht- 
shape  of  all  written  letters  and  figures  must  imperceptibly  change)  must  originally,  and  for 
many  generations,  have  served  for  the  purposes  of  arithmetic  as  well  as  of  letters,  and  for  letters 
as  ciphers.  They  must  have  been  like  monograms,  symbols  of  words,  very  like  the  Chinese. 
Probably  at  first  they  would  be  confined  to  the  28  figures. 1  These  would  be  the  symbols  of  their 
cycles  of  the  &un  and  the  moon,  and  their  number  would  be  increased  by  degrees  by  the  addition 
of  other  symbols.  This  would  be  an  unspoken  literature,  as  the  literature  of  numbers  and  symbols 
in  Algebra  is  still  unspoken  with  us.  I  repeat,  the  letters  would  be  symbols  for  ideas,  not  for 
sounds, 

5.  The  language  of  the  Tibetians,  as  found  by  Georgius,  seems  to  exhibit  a  mixture  of  the  sys- 
tem of  the  signs  of  the  Chinese,  and  of  the  letters  of  the  West.  Sir  W.  Jones  says,  "  It  seems  at 

i  The  order  of  the  ancient  Cufic  alphabet  is  the  same  as  that  of  the  Hebrew.  (Univ.  Hist.  Vol.  XVIII.  p.  421,} 
This  is  an  additional  proof  that  Hebrew  and  Arabic  were  originally  the  same. 


214  CHINESE  WRITING, 

"  presents  from  the  influence  of  Chinese  manners,  to  consist  of  monosyllable's,  to  form  which,  with 
"  some  regard  to  grammatical  derivation,  it  has  become  necessary  to  suppress,  in  common  dis- 

"  course,  many  letters  which  we  see  In  their  books."  l  These  were  their  figure  letters,  as  was  the 
case  with  the  Arabic  notation,  which  was  reduced  to  16,  as  letters.  The  Chinese,  the  Japanese, 

and  the  Siamese,  are  known  to  be  all  nearly  the  same ;  and  Georgius  has  proved  that  the  Tibe-  . 
tians  and  the  Siamese  are  closely  connected.     This,  J  think,  all  goes  to  shew,  that  the  Judaean 

niythos  must  (as  found  in  China  by  Paravey)  have  gone  thither  before  the  letters  were  known  or 
publicly  used.  I  think  a  practice  which  still  prevails  in  Japan  is  an  admirable  example  of  what 
the  first  universal  language  of  figures  would  be.  The  Cambridge  Key  to  the  chronology  of  the 
Hindoos  says,  "The  Japanese,  by  the  use  of  symbols,  continue  to  carry  on,  not  only  correspon- 
"  dence3  but  trade,  with  provinces,  the  inhabitants  of  which,  were  they  to  meet,  would  not  be 
a  able  to  converse,  from  a  total  ignorance  of  the  language  of  each  other.2  A  convincing  proof 
"  that  a  knowledge  of  letters  does  not  necessarily  militate  against  the  use  of  symbols/9 

The  people  of  Cochin  China,  Tonquin,  and  Japan,  each  speak  a  dialect  of  their  own,  very  dissi- 
milar from  the  Chinese;  but  all  these  nations,  although  they  cannot  understand  each  other  by 
speaking,  yet  do  so  perfectly  by  writing.  Du  Halde  says,  their  books  are  common  to  all  of  them, 
These  characters,  therefore,  are  a  species  of  arithmetical  signs,  which  each  nation  expresses  by  a, 
different  word,  although  among  them  all  they  represent  the  very  same  number,  and  excite  the  very 
same  idea.3  Here  is  evidently  the  first  numeral  symbolic  language,  which  I  have  discovered 
without  going  to  China  for  my  information. 

M.  Abel  Ramusat  lias  imagined  that  he  could  point  out  the  remains  of  Hieroglyphics  in  the 
Chinese  letters.  He  has  shewn  very  conspicuously  both  his  own  learning  and  ingenuity;  but 
from  such  an  infinite  variety  of  figures  as  that  of  which  the  Chinese  letters  now  consist,  it  neces- 
sarily follows,  that  an  ingenious  and  industrious  man  may  find  almost  any  similitudes  he  wishes 
for. 

There  is  the  same  system  in  Java.  Sir  S.  Raffles  informs  us,  that  the  natives  of  Java,  that  is, 
I  think,  the  island  of  Jeue  or  Jehovah,  call  their  ancient,  now  unused,  language,  Kaon.  This,,  1 
think,  is  merely  the  lao  aspirated.  He  says  that,  for  many  years,  it  was  almost  entirely  confined 
to  the  family  of  the  chief,  and  that  the  Javanese  have  a  mystical  language.  He  also  says,4  "  For 
"  ordinary  purposes,  the  Javans  use  a  modification  of  some  of  the  letters  of  the  alphabet  as  iiiune* 
"  rals,  but  on  occasions  of  importance  it  is  usual  to  employ  certain  signs  or  symbols  in  lieu  of 
a  these  ordinary  numerals,  and  this  practice,  appears  to  be  of  great  antiquity  among  them.  These 
a  symbols  consist  in  a  certain  number  of  objects',  either  represented  in  design  or  named,  each  of 
a  which  is  significant  of  one  of  the  ten  numerals.  Of  the  former  class  are  said  to  be  those  found  in 
"  most  of  the  ancient  buildings  and  coins,  which  in  that  case  usually  bear  no  inscription.**  I 
think  I  see  here,  in  the  language  of  the  island  of  Java,  the  original  practice  which  I  have  been 
describing  of  a  system  of  writing  by  ciphers.  Though  in  this  there  is  nothing  absolutely  to  prove 
the  trutlr of  my  system,  there  is  what  strongly  tends  to  add  to  its  probability,  and  probability  is 
all  that  can  ever  be  expected.  Here,  however  changed  in  the  space  of  four  or  five  thousand  vears 
are  found  the  remains  of  the  original  first  system  of  writing,  and  it  is  found  among"  what  must 
have  been  anciently  the  followers  of  leue  or  lao,  by  whose  Chaldseans  I  suppose  the  art  of  writin^ 
to  have  been  first  invented,  and  by  whom  I  suppose  it  was  kept  a  masonic  secret  for  thousands  of 
years.  In  consequence  of  this  discovery  of  symbolic  writing,  the  adoration  of  the  Al-ieu^  by  his 


Asiat.  Res,  Vol.  III.  p.  IL          '  2  Carol).  Key,  Vol.  I.  p.  396, 

Spineto,  Lect.  Hier,  p.  273.  *  Vol.  I.  p.  37  L 


BOOK    III.    CHAPTER   II.    SECTION   5.  215 

original  name,  remains,  although  lost  by  all  the  rest  of  the  world.  The  Javanese  practice,  or 
something  very  like  it,  is  described  in  the  following  extract:  "The  characters  of  Cochin  Chinaa  of 
"  Tong-king,  of  Japan,  are  the  same  with  those  of  the  Chinese,  and  signify  the  same  things ; 
"  though  in  speaking,  those  nations  do  not  express  themselves  in  the  same  manner;  of  conbe- 
u  queuce  the  language  of  conversation  is  very  different,  and  they  are  not  able  to  understand  eacl. 
"  other ;  while,  at  the  same  time,  they  understand  each  others'  written  language,  and  use  all  thev 
"  books  in  common/' 1 

The  first  Chinese  written  letters  were  formed  of  right  lines,  and  were  called,  Ukim  and  Ye&i/n, 
this  is  the  emphatic  article  of  the  Sacae  I  and  the  C3Dn  hkm  Wisdom — letters  of  the  Wisdom  o: 
Wisdom  of  IE.  Their  invention  is  ascribed  to  Fo-hi, 2  whom  we  have  formerly  shewn  to  bc^ 
Buddha.  Bailly  has  observed,  that  from  their  division  into  fives,3  they  appear  to  have  been  ori- 
ginally numerals,  and  the  system  founded  on  the  number  of  the  fingers  on  the  hand  repeated. ^ 
The  least  attention  to  the  Latin  or  Greek  numerals  will  shew  how  applicable  the  observation  is  to 
them,  L  V.  X.  XV.  XX.  The  Ogham  letters,  or  Ogum  Craobh  or  branch- writing,  of  Ireland,  have 
this  peculiar  character  of  division  into  fives,  as  well  as  the  Runes  of  Scandinavia,  that  is,  of  the 
Saxse  or  Xim  or  Sinenses,  for  the  Chinese  are  nothing  but  the  Sin,  or  Saxons,  or  Buddhists,  having 
the  whole  mythos  of  the  immaculate  conception,  the  tree  of  knowledge,  of  life,  the  crucifixion, 
resurrection,  &c.,  according  to  M.  Paravey  $  all  which  had  been  previously  related  by  Bergeron 
and  De  Guignes.  **  Bayer  observes,  that  the  Chinese  letters  consisted  of  nine  simple  characters, 
"  five  of  which  were  plain  lines,  and  the  other  four  a4re  two  or  three  of  them  joined  together." 
This  is  the  exact  description  of  the  Roman  numerals.  The  Irish  Ogham  is  most  unquestionably 
the  Scandinavian  or  Saxon  Rune,  and  they  are  all  here  identified  with  the  Chinese  and  Eastern 
Xacae,  Saxoe,  Sacse,  Xin,  or  Xin-di,  Here  we  have  the  numerals  and  the  letters  identified  in 
Runic  letters. 5 

After  I  had  finished  what  has  been  stated  respecting  the  origin  of  letters,  and  cipher  or  nuuieri- 

1  Ency.  Brit.  Art,  Philology,  Sect  117. 

Dr  Morrison,  in  his  "Chinese  Miscellany,"  p  1,  thus  confirms  this  striking  fact :  "  The  Chinese  language  is  now  read 
**  by  a  population  of  different  nations,  amounting  to  a  large  proportion  of  the  human  race,  and  over  a  very  extensive 
(t  geographical  space,— from  the  borders  of  Russia  on  the  north,  throughout  Chinese  Tartary  on  the  west,  and,  in  the 
"f  east,  as  far  as  Kamschatka ;  and  downwards  through  Corea,  and  Japan,  in  the  Loo  Choo  Islands,  Cochin  China,  and 
te  the  islands  of  that  Archipelago,  on  most  of  which  are  Chinese  settlers,  till  you  come  down  to  the  equinoctial  line  at 
"  Penang,  Malacca,  Singapore,  and  even  beyond  it  on  Java.  Throughout  all  these  regions,  however  dialects  nwy 
"  differ,  and  oral  languages  be  confounded,  the  Chinese  written  language  is  understood  by  all,  The  \oyager  and  the 
"  merchant,  the  traveller  and  the  Christian  missionary,  if  he  can  write  Chinese,  may  make  himself  understood  thiouj>h- 
"  out  the  whole  of  eastern  Asia."— Gutzlaff's  Journal  of  Three  Voyages  along  the  Coast  of  China,  in  1831, 1832, 18JJ, 
p.  xxii.— Editor. 

2  As  Fohi  is  said  to  have  founded  his  kingdom  200  years  after  the  deluge,  peibaps  we  should  be  nearer  the  tnith  in 
supposing  a  more  recent  inventor.—"  The  written  language  of  China,  alike  unique  and  ancient,  is,  from  the  singularity 
"  of  its  structure,  and  the  extent  to  which  it  i&  employed,  one  of  the  most  remarkable  that  has  been  used  amongst  maakinU. 
"  The  knotted  cords,  [see  infra,  p,  2 18,]  originally  employed  as  the  record  of  events  by  them  as  well  as  many  other  nations, 
"  in  the  first  stages  of  their  social  existence,  weie  superseded,  at  an  early  period  in  their  history,  by  symbolic  records, 
"  The  founder  [Feng-ytrnff]  of  letters  lived  about  1 100  years  before  the  Christian  sera,  and  the  art  of  printing  has  been 
"  in  use  among  them  for  800  yeais."— Gutzlaff's  Journal,  itt  sup.  p.  xiv.    See  Vail.  Coll Hib,  Vol  V.  p,  102.— Editor 

3  We  read  constantly  of  the  Vait  or  Kin  Em,  the  Venus  or  mother,  standing  for  6,  called  Lustrum,  L'  str^SOO^  or 
L  included,  650 ;  but  from  what  Astle  has  said,  p.  183, 1  have  little  doubt  that  the/zftf  also  had  this  name.    Tins  com- 
munity arose  from  their  being  the  matrices  of  the  cycles  360  and  432,  and  ultimately  of  the  common  great  cycle, 
432,000.    As  we  should  say,  they  aie  both  mother  numbers.    Pliny  divides  the  circle  of  the  Heavens  into  72  constel- 
lations or  Lustrums.    This  makes  them  5  each.    I  have  already  shewn  that  the  L  was  emphatic,  in  Hebrew,  as  it  is  m 
French.    I  have  lately  met  with  a  learned  Jew  who  agrees  with  me  on  that  subject, 

4  Vallancey,  Coll.  Hib.  Vol.  V.  p.  102.  5  Asiat.  Res,  Vol.  II  p.  50, 


216  CHINESE  WRTTING, 

cal  writing,  I  met  with  an  Essay  by  John  Hoskyns,  Vice  P.  R.  S.,  July  17?  1686.  He  shews  thai 
the  Abacus  was  really  the  same  among  the  earliest  Romans  and  Chinese,  and  exhibits  drawings  of 
each.  He  then  goes  on  to  explain  the  ancient  numerals  of  the  Chinese,  and  he  describes  one 
stroke  or  line  to  mean  one ;  two  lines  to  mean  two;  three  to  mean  three;  a  cross  to  mean  ten ; 
two  crosses  twenty ;  three  crosses  thirty,  and  so  on  to  a  hundred.  He  then  says,  "  Upon  perusing 
"  all  the  accounts  I  could  meet  with  in  books,  I  found  very  little  satisfaction  as  to  what  I  princi- 
*c  pally  inquired  after,  which  was,  first  concerning  the  method  of  the  character,  whether  it  con- 
"  sisted  of  a  certain  number  of  marks  methodically  disposed  like  letters  in  a  literal,  or  like  nuni- 
"  hers  in  a  numeral,  or  like  radicals  in  composite  and  decomposite  derivations.  *Tis  said  to  be 
"  legible  into  a  great  many  languages,  considerably  different  one  from  another,  but  how  this  is 
"  effected  is  not  related,  only  'tis  said,  that  the  marks  are  of  the  nature  of  our  arithmetical  figures 
*;  (which  are  become  almost  universal,  at  least  to  us  here  in  Europe) ;  and  secondly,  concerning 
"  the  number  of  these  characters.  To  which  I  found  as  little  satisfaction  $  for,  by  some  relations, 
"  I  found  that  there  were  120,000  of  them." 

T  think  no  one  can  well  doubt,  that  here  we  have  a  specimen  of  the  first  numeral  system  of 
writing  by  symbols,  which  I  have  been  describing.  Here  is  every  thing  required  by  the  system 
which  I  had  previously  discovered-^/£/vtf,  the  right-lined  characters  ;  secondly^  the  decimal  nota- 
tion j  and  thirdly,  the  symbol  denoting  a  number,  an  idea,  and  a  word,  but  for  a  word  which  would 
be  different  wherever  the  words  of  two  languages  for  one  idea  varied ;  by  which  means  it  comes 
to  pass,  that  the  different  nations  of  the  immense  Chinese  empire  all  perfectly  well  understand 
one  another  by  writing.  And  here  we  see  the  reason  why  the  Chinese  have  never  adopted  the 
literal  style  of  writing ;  though,  from  what  I  shall  presently  shew,  it  is  probable  that  the  sixteen 
letter  system,  under  some  form,  is  known  and  used  by  them.  *  I  think  from  what  Mr.  Hoskyns 
says,  it  is  probable,  that  the  numeral  powers  of  the  symbols  being  lost  and  only  the  ideas  remain- 
ing, this  will  render  the  art  of  writing  more  difficult  to  learners.  Of  all  the  follies  of  Europeans, 
none  has  been  more  common  than  their  abuse  of  the  Chinese  for  not  adopting  the  literal  syllabic 
style  of  writing.  We  know  very  little  of  the  Chinese  5  but  the  little  we  do  know  gives  one  reason 
to  believe,  that  they  are  the  wisest  people  in  the  world,  and,  perhaps,  in  nothing  more  wise  than 
in  keeping  European  pirates  from  their  shores  as  much  as  possible.  When  they  look  to  the  con- 
duct of  all  the  European  nations  in  India— the  Dutch,  the  Portuguese,  the  French,  and  the  En- 
glish, and  at  their  repeated  attempts,  by  means  of  missionaries,  to  create  disturbances  in  China, 
they  can  only  consider  them  as  pirates.2  The  wisdom  of  their  government  is  sufficiently  marked 
by  the  fact,  that  their  immense  empire  has  been  at  peace  from  foreign  war  for  more  than  two  thou- 
sand years,  with  little  or  no  intermission,  except  when  they  were  attacked  and  conquered  by  the 
Tartars.  But  in  this,  more  than  in  all  other  matters,  their  wisdom  was  conspicuous  $  for  their 

1  If  I  be  correct  in  my  theory,  that  the  art  of  syllabic  writing  arose  by  degrees,  they  were  necessary  consequences 
that  all  the  uncertainty  and  small  variations  which  I  have  developed  should  be  found  in  the  different  languages,  both  in 
the  numeral  and  literal  capacity  of  the  letters,  but  still  that  the  same  system  should,  on  the  whole,  be  every  where 
apparent. 

*  That  Europeans  are  thus  regarded  by  the  Chinese  is  fully  demonstrated  by  the  following  passage  of  Gutzlaff fs 
"  Journal  (pp.  263,  264) :  "June  3,  (1832,)  Ma  and  his  friend  Le  came  again  on  board.  He  explained  the  reason 
"  that  we  were  treated  with  such  suspicion,  '  You  are,'  he  said,  'very  clever;  understand  making  charts,  are  well 
«  versed  in  the  management  of  business,  and  always  rejady  to  act.  We  know  all  this,  and  are  therefore  on  our  guard. 
"  Some  Coreans  were  last  year  shipwrecked  near  us;  we  permitted  them  to  travel  tlnough  different  provinces,  allowed 
"  them  to  see  cveiy  thing,  and  to  icturn  by  uay  of  Leaou-tung  to  their  native  country;  for  this  nation  is  stupid  uurl 
«  take  no  notice  of  the  things  which  fall  under  their  immediate  obsei  vation.  Nevertheless,  if,  by  a  proper  statement 
"  to  the  Emperor,  you  can  prove  that  your  sole  object  is  trade,  and  not  the  acquisition  of  power,  we  vull  unite  our 
'*  entreaties  with  yours,  that  trade  to  this  place  may  be  established.'  "—Editor. 


BOOK    III,    CHAPTER    II»   SECTION   6.  217 

institutions  and  their  conduct  were  such,  that  they,  in  fact,  conquered  their  conquerors,  and  in- 
stead of  becoming  a  province  of  Tartary,  Tartary  instantly  became,  and  yet  continues,  a  province 
of  China ;  their  enemies  disappeared,  and  their  celebrated  wall  became  no  longer  of  any  use. 
Thus,  by  this  despised  system  of  writing,  the  Emperor's  proclamation  is  intelligible  in  all  the 
diversity  of  languages  of  his  immense  empire. l 

It  appears  to  me  that  in  China,  in  India,  and,  in  short,  wherever  the  Jesuit  missionaries  went, 
they  were  at  first  encouraged  by  the  governments  of  those  countries — who  must  have  seen  that 
the  religion  of  the  Europeans  was  only  their  own  religion,  which,  in  some  respects,  was  in  a  lest 
corrupted  state  than  it  was  in  their  own  country ;  and  the  encouragement  continued  till  the  mis- 
bio  nary  fools,  acting  under  the  instruction  of  the  rogues  at  home,  shewed  clearly  that  the  object 
was  to  bring  those  countries  under  subjection  to  a  foreign  power.     The  object  was  probably  firs&t 
exposed  by  the  claim  of  tithes — a  claim  which  the   church  never  surrenders  on  any  account.  - 
though  it  may  permit  it  to  be  in  abeyance.     The  cause  of  this  will  be  clearly  explained  hereafter. 
6.  The  Greek  name  of  Numeration  is  Apj9//,o£ — of  Rhyme  or  Measure  *Pu9p,o$.     The  Persian*, 
according  to  Chardin,  call  it  Akged,  which  word  is  evidently  the  a,  b,  g,  d,  of  the  Hebrew  am 
Greek,  and  our  a,  b,  c.     And  the  symbolical  letters  of  the  Indian  Algebra,  are  called  Abekt>  evi- 
dently at  the  bottom  the  same  as  the  first  letters  of  the  Hebrew  and  Greek. 3      In  the  same  man- 
ner the  instrument  used  by  the  ancient  Greeks  and  Romans  to  count  with,  and  at  present  by  the 
Chinese  and  Japanese,  was  and  is  called  Abacus.     Count  Paravey  observes,  very  justly,  that  the 
names  4bged9  Abekt,  Abacus,  Apices,  prove  the  identity  of  figures  and  letters,  and  that  the  lattei 
were  derived  from  the  former,4      If  persons  would  only  gravely  call  to  mind,  how  our  own  word- 
are  constantly  going  out  of  use,  and  how  new  ones  are  every  day  introduced,  not  only  among  the* 
learned,  by  their  coining  them  to  answer  to  and  supply  the  wants  of  new  inventions  and  discove- 
ries, but  even  among  the  vulgar,  by  their  forming  what  we  call  cant  or  slang  words,  they  would  u: 
longer  be  surprised  at  languages  varying  from  one  another  in  long  periods.     Thus  we  have  ofteu 
a  word  remaining  in  one  nation  which  only  remains  as  a  name  in  another  5  such  might  be  Draco, 
the  Latin  for  Dragon,  now  only  found  in  the  name  of  the  inexorable  judge ;  and  the  matter  must 
have  been  much  worse  in  ancient  times,  before  the  arts  of  writing  and  printing  were  discovered.5 


1  "  According-  to  Pinkerton,  it  may  now  be  considered  as  extending  from  those  parts  of  the  Pacific  Ocean,  called 
"  the  Chinese  and  Japanese  Seas,  to  the  river  Sarason,  or  Sihon,  in  the  west,— a  space  of  eighty -one  degrees,  equal  ti 
"  4200  geogiaphieal,  or  4900  British  miles,  From  North  to  South,  it  stretches1  from  the  Uralian  mountains,  in  North 
"  latitude  50°,  to  the  southern  border,  about  21°,  being  twenty-nine  degrees  of  latitude,  1/40  geographical,  or  neaily 
"  2300  British  miles."— Gutzlaff's  Journal,  ut  supra,  p  x.iv.—J&difor. 

*  Had  the  Author  lived  to  read  the  account  of  the  rejection  of  the  Irish  Tithe  BUI,  in  August  1834,  by  an  over- 
\\ helming  majority  of  Lords  Spiritual  and  Temporal,  his  language  would  prohably  have  been  couched  in  terms  of  equal, 
if  not  greater,  indignation.  Editor. 

3  Vide  Bija-Gauita  of  Bhascara. 

4  Essay  on  Figures  and  Letters,  p.  59.    In  almost  all  nations  we  read  of  a  learned  lost  language.    No  one  will 
deny  that  Algebi  a  must  have  been  considered  a  profoundly  learned  science  in  all  nations.   The  Greek  letters  were  taken 
from  the  Hebrew  or  Arabic;  then  heie  we  have  the  name  of  this  Indian  learning  in  the  names  of  the  Hebrew  letters. 
This  almost  amounts  to  something  more  than  a  probability — to  a  proof— that  the  Hebrew  was  the  first  language  of  the 
Indians. 

5  In  Java  one  of  the  alphabets  reads  from  the  bottom  upwards.    Crawfurd's  Hist.  Ind.  Arch.  Vol.  II,  p.  77« 

In  Malay,  Kapala  means  heads  this  is  the  Greek  Ks^aXo?,  and  the  Latin  Caput.  In  Javanese,  Sira  means  head:  this, 
HebraicMs  Rasi.  Ib.  110. 

Sakti,  in  Sanscrit,  means  power  or  energy;  in  the  Polynesian  languages  it  means  supernatural  pou-er.    Ib.  112. 
The  Chinese  call  the  Sanscrit  language  the  Fan  language.    This  is,  language  of  the  Fanum,  or  the  church,  or  th»> 
VOL.  II,  2  P 


238  ABACUS   AND   NABATH^EAN   ALPHABET. 

I  think,  by  means  of  the  Greek  or  Latin  numerals,  a  correspondence  in  an  unspoken  language 
would  be  readily  carried  on.  But  as  soon  as  what  are  called  the  Arabic  numerals  1,  2,  3,  4,  &c.,a 
were  invented,  the  process  would  be  greatly  facilitated.  This  might  be  the  secret  and  forgotten 
language  so  generally  spoken  of.  This  would  be  an  unspoken  language  at  first.  But  I  suspect 
that  the  tribe  of  the  Yadu  or  lod-di  or  Yo-di,  or  of  the  holy  lo,  or  of  the  followers  of  the  Cali-di 
«>r  holy  Kali  or  Cali,  were  the  inventors  of  the  Cadniaean  system,  and  kept  it  to  themselves,  as  a 
masonic  secret.  If  we  consider  the  extreme  difficulty  of  learning  the  art  of  reacting  and  writing, 
ive  shall  instantly  see  the  ease  with  which  this  secret  might  be  kept  by  an  order. 

Although  I  cannot  shew  how,  or  into  what  language  the  system  of  ciphers  was  rendered,  yet  I 
think  the  Japan  and  Java  practice  is  a  decisive  proof  of  its  feasibility,  and  is  probably  a  remnant 
uf  its  first  use.  From  the  system  of  ciphers  used  as  powers  of  notation  arose  written  symbols,  and 
the  perfect,  secret  sixteen-letter  system  of  the  tribe  of  loudi  or  Chaldeeans ;  and  to"  them,  I  doubt 
not,  it  was  confined  for  many  generations— the  Buddhists  first,  in  like  manner,  keeping  the  system 
by  figures  unimproved. 

Mr.  Astle2  informs  us,  that  the  first  Chinese  letters  were  knots  on  cords.  Here  we  have  the 
Correct  Quipos  of  the  Peruvians,  the  country  of  Tanga-Tanga,  treated  of  supra,  p.  37- 

After  I  had  nearly  finished  what  the  reader  has  seen,  I  discovered  in  Hyde3  what  in  a  very 
remarkable  manner  confirms  my  hypotheses,  but  which  will  not  surprise  those  who  have  read  what 
1  Lave  written  respecting  the  Jtutean  mythos  of  the  Mexicans  and  Chinese.  It  is  an  alphabet  of 
the  Tartars  who  now  govern  China,  and  also  an  alphabet  of  the  Mendeans,  who,  I  suppose,  are 
tho  Mandaites  or  Nazoureans  or  Christians  of  St.  John  or  Nabathseans.4  A  moment's  conside- 
ration will  satisfy  any  Hebrew  scholar,  that  they  are  both,  notwithstanding  the  difference  iu  the 
ihape  of  the  letters,  correctly  Hebrew.  They  do  not  differ  even  iu  a  single  letter.  After  this  no 
me  will  be  surprised  to  find  the  Judsean  mythos  in  China.  But  this  Tartar  alphabet  must  be  kept 
'i  fcecret  as  the  use  of  letters  is  prohibited. 5 

7.  Sir  Stamford  Rafflesis  disposed  to  believe,  that  the  island  of  Java,  and  not  Ceylon,  has  been 
originally  the  Taprobane  or  ancient  sacred  island.  It  seems  both  the  peninsula  of  Malacca  and 
the  other  islands  all  carried  the  name  of  Java  or  Kawi.  Sumatra  was  called  Jabadios,  that  ib, 
holy-iava.  From  what  he  says,  I  am  inclined  to  think  he  may  be  right,  but  that,  in  fact,  there 
were  several  islands,  each,  in  a  succession  of  years,  claiming  to  be  the  sacred  one.  The  temples 
have  evidently  been  fiist  Buddhist  or  Jain,  succeeded  by  those  of  Cristna.  The  first,  situate  in 
the  province  of  Kedu,  which  is  a  corruption  of  ledu  aspirated,  in  fact,  of  Judia  or  Juda,  he  calls 
Boro  Bodo  :  this,  I  do  not  doubt,  ought  to  be  Bra  Buddha,  whose  icon  alone  remains  unmutilated,0 
The  largest  of  the  temples  are  generally  in  the  form  of  a  cross,  and  have  been  numerous  and  mag- 
nificent almost  beyond  credibility.  It  is  curious  to  see  them  all  tumbled  into  ruins  by  the  hands 
of  their  owners,  at  the  instigation,  not  by  the  command,  of  the  followers  of  Mohamed,  for  hither 


saci  ed  building  of  tlie  Latins.  By  Fan  language  is  meant  holy.  It  is  the  same  as  ^w,  often  noticed  before,  Tho 
The  Latin  word  means  holy  or  sacred  building :  in  Greek  News  or  5tyw$,  Neumau,  Catechism  of  Shamans,  p,  36. 

A  Nun  in  Chinese  is  called  Pekewnej  in  Sanscrit  she  is  called  BhagmL  We  have  here  the  Beguins  of  the  Romish 
church,  (Neuman,  Catechi&m  of  Shamans,  p.  46.)  Thus  we  have  not  only  the  same  Papist  Nuns  in  China,  Italy,  and 
Tibet,  but  we  have  them  by  the  same  names— of  course  carried  thither  and  adopted  by  the  heretical  Nestorians,  \vh<& 
account  for  every  thing,  but  who,  I  believe,  are  not  known  to  have  ever  had  any  Nuns. 

1  See  Astle,  p.  176.  •  p.  154 

3  De  Rel.  Vet.  Pers.  in  4  map  at  the  bottom  of  the  title  of  a  Tartar  book,  in  my  copy,  p.  358. 

*  Vide  Ibid.  App.  p.  524.  s  Eney.  Brit.  Vol.  L  p.  727.  6  Vide  plates,  fig.  34,  in  my  Vol.  I. 


BOOK    III.   CHAPTER   II.    SECTION   7»  219 

Mohamedan  conquerors  never  came.  Reason  alone  succeeded  in  converting  the  nation  to  the  faith 
of  the  consummation  of  Christianity,  in  fact,  of  the  Prophet,  as  I  believe  it  did  in  most  other 
places.  The  natives  seem  to  pay  little  attention  to  the  trumpery  of  the  Koran,  but  they  fix 
merely  on  the  two  great  points  of  the  religion,  a  belief  in  the  Unity  of  God,  and  in  the  mission  of 
the  prophet ;  that  is,  that  Mohamed  was  a  Resoul  or  Sent  of  God—  a  belief  which  any  philosopher 
may  receive,  if  he  will  only  ask  himself  candidly  what,  in  the  common  exoteric  religion,  the  word 
Resoul  meant.  Mohamed  disclaimed  all  supernatural  or  miraculous  power,  and  merely  maintained 
that  he  was  pre-ordained  and  bent  to  effect  a  reform  in  the  debased  religion  of  the  world. 

Jesus  and  Mohamed  were  philosophers,  preachers  of  wisdom  and  morality  to  their  countrymen 
and,  like  Socrates  and  Pythagoras,  neither  of  them  left  a  single  word  of  writing  behind  him.  Somr 
persons  believe  Jesus  to  have  been  murdered  by  the  priests,  others  state  that  he  escaped  them *, 
but  at  all  events  he  seems  to  have  offered  no  active  opposition.  Mohamed,  on  the  contrary,  when 
struck,  returned  the  blow  and  beat  his  enemies.  But  in  each  case  the  moment  the  preacher  was* 
gone,  books  enow  were  manufactured  by  those  whose  interest  it  was  to  establish  a  dominion 
over  their  fellow-creatures.  In  each  case,  I  have  no  doubt,  the  early  actors  in  the  dramas  were 
well-meaning  fanatical  devotees.  I  doubt  not  that  in  India  and  in  Europe  millions  went  over  froir 
the  religions  of  the  two  Cristnas  (the  God  of  India  and  the  God  of  Rome),  to  that  of  the  new 
Avatar,  who,  in  the  West,  protected  them  by  his  arms  against  the  sectaries  of  the  old  Avatar- 
For  though  the  followers  of  the  new  Avatar  never  persecuted,  the  followers  of  the  old  one  always 
did.  It  is  not  very  surprising  under  these  circumstances,  that  the  new  Avatar  should  have  pro- 
tected his  followers  by  his  arms,  This  would  excuse,  if  it  did  not  justify,  the  wars  of  Mohamed, 
and  also  account  for  his  succe&s. 

Java  is  called  by  the  natives  Tana  (the  land)  J&wa;  or  Nusa  (the  ibland)  Jawa*1  It  is  aist, 
called  Zaba  and  Jaba,  and  Zabaja,  that  is,  ia-Zaba,  country  of  Zaba,  and  by  Ptolemy,  Jaba-diu, 
The  term  Jawa  is  also  applied  to  the  Malayan  Peninsula  and  the  Eastern  islands.2  The  word 
Tana  is  the  common  term  in  the  West  for  land  or  country,  and  the  Nusa  is  evidently  the  same  as 
the  Greek  N7j<ro£.  Sir  S.  Raffles  shews,  that  Zaba  comes  from  Java,  Jaba  j  but  Saba  or  Zaba  in 
Coptic  means  Wisdom.  We  see  from  this,  that  the  word  Saba,  whence  come  the  Sabaeans,  has 
been  originally  nothing  but  a  corruption  of  the  Hebrew  word  leue;  and  here  we  see  how  it  came 
to  mean  wisdom.  Sir  W.  Jones  acknowledges  he  does  not  know  the  meaning  of  the  word  Sabian 
or  what  was  the  Sabian  faith.3  I  believe  there  never  was  an  exclusive  sect  of  Sabians  j  the  word 
Sabian  is  merely  a  descriptive  term.  The  Christians  of  St.  John  were  Sabseans,4 

In  the  fifth  volume  of  the  work  of  the  Abb<*  de  Rocher5  it  is  said,  "Selon  Horns  gramniairien 
«  d'Egypte,  Sbo  sigriifioit  Erudition.  C'eStait  ce  que  les  Egyptiens  appelloient  Sagesse.  Encore 
"  aujourd'hui  chez  les  Coptes  ou  Egyptiens  modernes,  le  mot  Safe  veut  dire  un  Sage"  I  think 
from  the  above  we  may  understand  how  the  God  leue  became  the  God  of  Sabaoth,— how  the 
planetary  bodies,  the  intelligent  disposers,  were  called  Sabaoth,  the  plural  of  Saba,  and  whence 
the  Sabseans  had  their  name.  From  this  also  may  come  the  French  word  Savoir. 

In  the  middle  ages  the  women  of  France  had  a  nocturnal  festival  called  the  Reunion  des  Sab- 
bats  $  this  it  is  clear,  from  attendant  circumstances,  had  nothing  to  do  with  the  day  of  rest.  I 
have  little  doubt  that  it  related  to  the  God  of  wisdom.  It  is  said6  to  have  related  to  the  myste- 
ries of  the  God  Paw.  I  think  it  probable  that  the  day  set  apart  to  the  God  of  wisdom  was  called 


Raffles'  Hist.  Jwa,  p.  1.  *  Ib.  pp.  2,  3.  *  Asiat  Res.  VoL  II,  p.  8, 4to. 

Good's  Job,  Introd.  p.  Ixxxvi.  *  P.  83. 

Hist.  Phys.  et  Mor.  de  Paris,  par  Dulaure,  Tome  VIII.  p,  90,  ed  3d. 

2i?2 


220  VON  HAMMER'S  BOOK.    SAXONS. 

Sabbath  or  fOttf  sbt.  From  this  it  was  a  rest-day,  and  from  this  the  word  came  to  mean  to  rest 
When  I  find  the  word  Zaba  or  Saba  in  Coptic  to  mean  wisdom,  I  can  entertain  little  doubt  that 
originally  it  must  have  had  this  meaning  in  Hebrew*  But,  indeed.  Sir  S.  Raffles's  explanation 
yives  us  a  probable  etymon  in  the  corruption  of  the  Hebrew  name  of  God.  This  is  similar  to  the 
corruption  of  the  Hebrew  y  o  into  ng,  as  I  have  pointed  out  in  the  word  Jangti,  supra,  p.  19*2. 

I  must  now  beg  my  reader  to  turn  to  the  Index  of  Volume  I.,  and  reconsider  the  several  pas- 
sages where  the  word  Saba  is  treated  of,  and  he  will  see  that  the  discovery  which  I  have  made, 
•tith  the  assibtance  of  the  Abb£,  that  it  means  wisdom,  will  remove  several  difficulties,  and  furnish 
i  link  which  was  wanting  in  the  chain  of  my  theory.  It  will  shortly  be  shewn  why  the  Chaldaeans 
viore  called  Sabseans. 

S.  Until  I  had  nearly  finished  what  had  been  presented  to  the  reader,  I  had  not  seen  the  plan  of 
a  gentleman  of  the  name  of  Northmore,  detailed  in  the  Encyclopaedia  Londinensis.1  It  will  there 
be  found,  that  he  has,  in  substance,  actually  and  unconsciously  hit  upon  the  ancient  universal  lan- 
guage which  I  have  been  describing  and  proving  to  have  once  existed,  without  his  having  any  ideu 
that  it  had  really  ever  been  in  use,  viz.  a  language  of  ciphers*  He  thus  describes  it  :  "The  cha- 
'"*•  racter  is  real,  not  nominal  \  to  express  things  and  notions,  not  letters  or  sounds  \  yet  to  be  mute 
^  like  letters  and  arbitrary  5  not  emblematical  like  hieroglyphics.  Thus  every  nation  will  retain  its 
^  own  language,  yet  every  one  understand  that  of  each  other,  without  learning  it  5  only  by  seeing 
*e  a  real  univerbal  character  which  will  signify  the  same  thing  to  all  people,  by  what  sounds  soever 
*•*  each  express  it,  in  their  particular  idiom.  For  instance,  by  seeing  the  character  destined  to  sig- 
^  nify  to  drink,  an  Englishman  would  read  to  drink  ;  a  Frenchman  baire;  a  Latin  Where  ;  a  Greek 
•*•  TTivetv—  a  Jew  nrtttf  ste,  and  so  on  :  in  the  same  manner  as  seeing  a  horse,  each  nation  expresses 
"  it  after  their  own  manner,  but  all  mean  the  same  animal."  He  then  adds,  *e  this  real  character 
"  is  no  chimera:  the  Chinese  and  Japanese  have  already  something  like  it:  they  have  a  common 
-£  character  which  each  of  these  nations  understand  alike  in  their  several  languages  }  though  they 
"  pronounce  them  with  such  different  sounds,  that  they  do  not  understand  one  another  in  speak- 
wfi  ing."  It  is  then  surely  very  remarkable  that  this  Gentleman  should  choose  the  very  same  syn> 
boib,  which  I  have  detected  in  use  by  the  first  authors  of  any  kind  of  written  symbols,  viz,  what 
we  have  been  accustomed  to  call  the  Arabic  numerals.  The  following  is  a  specimen  of  a 
sentence  : 


9,  8,  .5,—  7,     .    /  never  saio  a  more  unhappy  woman. 

He  undertakes  to  shew  that  20  signs  would  be  quite  sufficient  for  10,000  words  5  then,  probably, 
my  28  Arabic  numerals  would  give  infinitely  more  than  would  be  wanted.  Although  Mr.  North- 
inore's  plan  is  not  exactly  the  same  as  that  of  the  ancients,  detected  by  me,  yet  an  attentive  reader 
will  see  that  in  principle  they  are  strictly  the  same. 

9.  In  my  Celtic  Druids,  p.  311,  I  have  noticed  a  book  in  the  true  Ogham  character,  and  in  the 
Arabic  language,  discovered  by  Mr.  Von  Hammer  in  Egypt,  to  which  I  also  referred  a  little  time 
ago.2  I  have  a  copy  of  the  translation  of  that  work,  published  by  Nicol,  Pall  Mall,  A.  D,  1806. 
!t  contains  upwards  of  seventy  different  alphabets.  There  are,  among  others,  the  alphabets  of 
Plato,  Pythagoras,  Cleomenes,  Socrates,  Aristotle,  and  Hermes.  On  the  alphabet  of  Hcrnics  or 
of  the  hieroglyphics,  the  author  says,  "  Every  one  of  these  kings  invented,  according  to  his  own 
u  genius  and  understanding,  a  particular  alphabet,  in  order  that  none  should  know  them  but  the 
fcl  sons  of  ivisdom."  On  examining  these  alphabets,  they  turn  out  to  be  every  one  of  them  founded 
on  the  Arabic,  in  fact  to  be  Arabic,  however  varied  the  letters  may  be  in  shape.  It  is  quite  clear 

1  Vol.  XII,  p.  203.  *  Supra,  p.  205. 


BOOK  III.    CHAPTER    II.    SECTION  9.  22] 

that  they  all  answer  to  the  Arabic  arithmetical  figures,  and  will  all  suit  to  one  key.  It  is,  I  think, 
also  quite  clear,  that  they  will  answer  to  a  syllabic  system,  or  to  a  symbolic  one  like  Mr.  North- 
more's.  Figure  1,  in  my  plates  (in  Volume  I.),  is  an  example  of  one  of  them.  The  first  figure  of 
the  hieroglyphical  alphabet,  as  I  have  before  remarked,  was  the  Owl3  the  bird  of  Wisdom, 

I  must  now  notice  a  curious  circumstance,  overlooked  by  me  before,  which  is  this — We  have 
seen  how  the  doctrines  of  Plato  are  connected  with  the  doctrines  of  tne  Trimnrti,  and  of  Emana- 
tions and  the  Jewish  Cabala,  and  how  all  this  is  connected  with  the  secret  "allegories  of  the  tree 
alphabets  and  the  Syriac,  and  the  Tamul  Pushto,  and  that  the  ancient  sacred  language  of  the 
Tamuls  had  five  meanings.  This  premised,  I  have  to  observe,  that  the  tree  alphabet  or  Ogum 
Craobh  or  branch-writing,  as  it  is  called  in  Celtic  Irish,  given  in  my  first  plate,  to  which  I  ha\e 
just  referred,  and  found  by  Mr.  Von  Hammer  in  Egypt  in  the  Arabic  language,  from  which  he 
translated  it,  is  said  by  Ben  Wassih  to  have  been  the  Celtic  used  by  Plato,  and  that  each  letter 
had  several  significations. 

In  Jeremiah  xxv.  26,  we  read  of  a  king  called  Sheshack.  This  person  has  puzzled  the  commen- 
tators very  much.  He  has  been  thought  by  some,  and  correctly  thought,  10  be  king  of  the  Sacee. * 
This  man  was  king  of  the  Shepherds  of  Pallestini,  who,  I  do  not  doubt,  were  Sacse  or  Saxons,  and 
Scythians,  the  conquerors  of  Egypt. 

The  Abbe  Jacques-Jules  Bonnaud2  says,  "II  faut  encore  observer  que,  suivant  les  auteurs 
"  auciens,  et  Herodote  Iui-m6me,3  les  Perses  donnoient  a  tous  les  Scythes  en  g£n£ral  le  nom  de 
"  Saques."  He  shews,4  that  the  Sesach,  who  pillaged  the  temple  of  Jerusalem,  was  one  of  these 
Saxons.  In  fact  to  call  these  tribes  Saxons  is  the  same  as  to  call  them  JBuddhhts^  or,  as  to  call 
the  natives  of  Europe  Christians.  But  still,  when  our  posterity  read  of  great  armies  of  Papists,  of 
Greeks,  of  Protestants,  of  Lutherans,  of  Germans,  and  of  Spaniards,  they  will  read  about  those 
who  were  all  Christians  and  all  Europeans  \  and  if  they  do  not  take  more  care^  and  exercise  a 
belter  judgment  than  we  have  done,  they  will  be  in  still  greater  confusion  than  we  are. 

To  the  early  history  of  Java  no  attention  whatever  can  be  paid ;  nothing  can  be  made  out  respecting 
it,  except  that  a  judgment  may  be  formed  and  general  consequences  deduced  from  insulated  facts. 
It  is  said,  that  among  the  earliest  of  the  occupiers  of  Java  was  a  race  oiRasaksa;5  but  what  these 
were,  is,  I  think,  no  where  explained,  I  suppose  the  word  ought  to  be  Ras-Saka*  There  is  also 
mentioned  an  Adi- Saka  or  Aji-Saka9  who  is  considered  the  same  as  a  chieftain,  called  Tritrestra, 
who  is  said  to  have  conquered  the  island.  Here  we  have  clearly  the  same  mythos  as  that  de- 
scribed by  Georgius,  in  North  India,  which  found  its  way  to  Europe,  brought  by  people  with  the 
name  of  Saxons.  Sir  Stamford  Raffles  observes,  that  Saka  means  an  cera  in  Sanscrit,  and  that 
Sir  W.  Jones  says,  very  truly,  that  it  is  a  name  of  Buddha. 6 

He  further  states,7  that  the  word  Saka  was  also  applied  to  the  founder  of  any  sera— that  Bala 
Raja  of  Guj'-rat  was  called  Di-Saka,  or  Deva-Saka,  which  was  a  name  of  Salivahana — that  the 
Caliyuga,  or  age  of  Cali,  was  divided  into  a  number  of  Sakas.  The  fact  was,  that  each  God  was 
Di-Saka,  which,  in  regimine,  meant  God  of  the  Saka ;  and  Saka  was  666 — 650—608,  and  at  last 
600.  We  read  that  the  prince  of  Rom  sent  twenty  thousand  families  to  people  Java,8  I  think  it 
probable  that  this  was  an  invasion  of  Brahmin  religionists  from  Ceylon,  which  was  called  Ram  or 
Rom,  who,  after  several  repulses,  ultimately  conquered  the  island,  abolished  Buddhism,  and  esta- 
blished the  religion  of  Cristna,  which  seems  to  have  united  here,  in  some  measure,  with  Buddhism, 


1  Vide  Basnage,  Hist.  Jews,  B.  in.  Ch.  xxv.  *  Defense  de  PAbbe*  Guerin  de  Rocher,  p,  105. 

3  Herod,  7.  64.  4  P.  101.  5  Raffles,  Vol.  II  p.  67. 

6  Ib.  p.  68.  7  ib.  &c,  8  Ib.p  69. 


222  VON  HAMMER'S  BOOK.    SAXONS. 

the  latter  having  preserved  its  temples.  I  think  this  may  be  inferred  from  the  existence  of  the 
icons  of  both  in  the  temples,  as  well  as  from  their  traditions.  After  Cristna  comes  the  reign  of 
the  Pandus.  The  reign  of  the  Pandus  was  probably  nothing  but  a  treaty  of  peace,  or  rather  truce, 
under  some  Afghan  conquerors,  between  the  two  sects,  which  ended  the  war  of  the  Mahabarat  and 
established  the  Holy  Catholic  or  Panctean  faith— the  adoration  of  the  double  principle,  leaving  each 
in  the  state  in  which  it  was  at  the  moment  of  the  truce,  as  we  have  seen  was  the  case  with  the 
Amazons  at  Athens,  This  will  account  for  all  the  anomalies  which  we  have  every  where  found.  It 
is  supported  both  by  tradition  and  circumstances,  and  I  think  it  is  consistent  with  what  we  know  of 
the  character  of  man,  from  experience— after  a  storm  there  generally  comes  a  calm. 

The  God  to  whom  Thursday,  or  the  day  of  Jove,  or  lao  or  leue,  is  dedicated  in  India,  our 
Orientalists  call  FrihaspatL  The  true  name  of  this  God,  I  do  not  doubt,  is  to  be  found  in  the 
interesting  history  of  Java,  as  described  by  S.  Raffles.  He  gives  it  Saspati,  that  is,  evidently, 
Father  of  Wisdom.1  Arka,  (this  is  the  Greek  Apffl9)  he  says,  means  the  sun.2  The  Javans  have 
a. celebrated  poem  on  their  mythology,  called  Kanda,  that  is,  Kan-diva.3  Sir  S.  Raffles  declines 
giving  it,  on  account  of  its  indecency.  One  meaning  of  the  word  kan  is  pretty  clear.  This  poem 
is  also  called  Pepakam.  This,  probably,  is  Pi-akm—The  Wisdom. 

I  can  entertain  little  doubt  that,  if  a  fair  and  impartial  examination  were  made,  remains  enow  of 
the  Judaean  raythos  would  be  found  both  about  Jeddo  in  Japan,  and  in  Java,  to  prove  that  it  had 
formerly  been  established  there.  From  the  prejudice  which  every  inquirer  has  hitherto  had  (with- 
out any  unfair  intention)  against  every  thing  of  a  Jewish  appearance  or  tendency,  the  discovery  of 
the  raythos  has  had  every  disadvantage*  In  Siam  it  is  so  marked,  that  it  cannot  possibly  be  dis- 
puted; it  is  not  probable  that  it  should  be  established  there,  in  China,  and  in  North  India,  and  not 
have  extended  to  the  sacred  islands.  Georgius  says, 

"  Indorum  litteras,  et  linguam  Bahbandu  nuncupatum  ex  Helrceo  suam  originam  halere,  per- 
"spicufc  demonstrating  judice  La-Crozio  Epist.  32,  ad  Bayerum  in  Thes.  Epistol.  T.  III.,  ex 
"  multis  litteris  Bahbandecis,  quse  si  cum  Hebraicis  comparentur,  ejusdem  pene  formse  videri 
"  possint,  Simile  quiddam  in  mentem  mihi  venit,  quum  de  origine  Tibetanarum  a  Syriach  for- 
"  tasse  litteris  deducenda  cogitarem.  Nam  et  hanc  suspicionena  La-Crozius  ipse  in  animum  mihi 
"  pridem  injecerat.  Quamobrem  operas  pretium  duxi  carum  complures,  ne  dicam  omnes,  cum  iis 
"  conferre  quas  Syri  Estranghelas  appellant." 4 

Vallancey,5  as  I  have  before  observed,  says,  the  Estrangelo  was  the  common  alphabet  of  the 
Chaldasans,  and  that  the  present-used  square  Chaldaic  letter  was  never  used  by  the  Chalddeans, 
except  as  numerals.  I  doubt  the  truth  of  what  Vallancey  says,  if  by  Chalckeans,  the  society,. not 
the  Babylonian  nation,  be  meant  5  but  he  probably  does  not  mean  this. 

I  have  often  before  observed,  that  the  most  ancient  historians,  of  all  nations,  speak  of  a  primeval 
and  sacred  language,  which  in  their  time  was  lost.  Pythagoras  taught  that  all  the  ancient  sacred 

1  Peti-ras-Urii.    Hist.  Jav.  Vol.  I,  p.  475.  *  p.  414. 

3  The  first  priests  were  called,  in  the  old  language,  fro  ken,  whence,  I  doubt  not,  came  king.  Kings  who  have 
received  the  yftprrma  are  all  priests.  The  Jews  say  their  priests  were  called  Cohens ;  under  tliis  is  concealed  the 
word  ken.  Among  the  Jews  in  London  are  certain  honoured,  but  not  very  rich,  persons  called  Cohens,  who  aie 
believed  to  be  lineal  descendants  of  Aaron.  They  still  perform  a  peculiar  service  in  the  synagogue  on  the  feast  of  the 
Passover.  Khan  is  Caning,  Cunning,  Kunig,  King.  Mr.  Oleland  has  somewhere  8he*n  that  it  was  of  both  genders, 
meaning  both  king  and  queen,  like  our  word  sovereign,  and  that  the  Saxon  word  Cyning,  a  king,  comes  fiom  keu, 
knowledge.  In  Yorkshire,  to  ken  means  to  know.  In  Gothic,  khaan  meant  king  (ava£  in  Greek) ;  this  was  k~20, 
n«50,  aa=2-725  or  f  A-500,  j  »«50,  J  w~50-600.  Again  //=650,  In  almost  every  case  these  numeral  names 
have  two  meanings— both  appropriate  to  the  circumstances. 

*  Alpa.  Tib.  p,  583.  *  Hib.  Coll.  Vol.  V.  p,  201. 


BOOK    III.    CHAPTER    II.    SECTION    10.  223 

learning  was  concealed  in  numbers.  Almost  as  extended  as  the  tradition  of  a  lost  language,  was 
that  of  an  universal  empire — that  of  Pandaea.  I  apprehend  that  all  these  traditions  referred  to  the 
universal  language  of  numbers,  in  which  the  secret  of  the  common  mythos  was  concealed. 
Although  this  numerical  language  might  not  be  equal  to  the  present  written  language  of  any 
nation,  yet  I  think  it  would  be  available  for  all  the  purposes  of  communicating  and  continuing  a 
common  mythos,  which  chiefly  depended  upon  numbers.  It  would  be  correctly  a  cipher.  The 
first  language  which  it  would  represent  would  continue  fixed  for  many  generations,  at  the  same 
lime  that  the  language  spoken  was  dividing  into  dialects  in  great  variety.  This  variety 
would  still  be  increased,  when  this  language  of  numbers  began  to  be  exchanged  for  a  language  of 
selected  letters  taken  from  the  numbers.  The  latter  would  be  so  much  more  convenient  that,  in  all 
the  common  concerns  of  life,  it  would  soon  supersede  the  other ;  from  this  it  comes  to  pass  that 
we  have  now  no  remains  of  the  first  language,  except  in  the  mythology*  And  here,  in  the  names 
of  Cycles,  Gods,  and  Days  of  the  Week,  we  have  it.  In  truth,  it  may  be  in  many  other  words, 
but  we  have  not  the  means  of  detecting  it.  At  first,  it  might  be  a  representation  of  ideas,  not  of 
words  /  but  it  would  not  long  continue  so :  the  only  word  not  strictly  mythological,  which  I  can 
fix  on,  is,  I  think,  the  (25)  ab,  for  father. l  But  I  think  it  yet  exists,  though  greatly  amplified, 
in  the  Chinese  language.  "Except  as  a  secret  of  the  Tartars,  the  sixteen-letter  system  having 
never  penetrated  into  China,  a  system  nearly  the  primeval  one  yet  remains.  Of  course  the 
changes  and  variations  which  it  must  have  undergone,  to  have  suited  it  to  the  necessities  of  a 
great  and  civilised  empire,  preclude  all  hope  of  finding  much  of  it  among  them. 

I  must  now  beg  my  reader  to  refer  to  Volume  I.  pp.  3, 4, 6, 30,  177?  653,  746,  763,  and  consider 
the  theory  which  I  have  proposed  for  the  origin  of  the  cycles  and  the  &acred  numbers :  then  next 
to  ibid*  pp.  216,  231,  2§3,  224,  230,  499,  500,  590,  and  consider  how  this  is  strengthened  by  the 
monograms,  and  the  use  of  the  cross,  and  the  records  of  all  these  sacred  numbers,  the  number  of 
the  beast  excepted,  in  the  number  of  the  pillars  in  the  respective  temples — and  this  done,  when  he 
has  observed  the  manner  in  which  all  these  things  are  connected  together,  and  how  they  mutually 
account  for  and  support  one  another,  I  defy  him  to  doubt  the  truth  of  what  I  assert,  that  I  have 
discovered  and  explained  nearly  the  whole  secret  of  the  ancient  mythology — that  I  have  penetrated 
to  the  very  inmost  recesses,  and  laid  open  the  most  secluded  of  the  mysteries  of  the  temples. 

JO.  It  is,  perhaps,  unnecessary  to  remind  my  reader  of  the  close,  and  hitherto  unaccountable, 
connexion  between  the  }w  tin  or  wine  or  vine,  and  Janus  and  Noah,  called  Menu  in  the  Bible,  and 
the  Indian  Menu,  and  the  fourteen  various  Menus,  the  Latin  M ens,  and  the  Greek  Noop,  Mind, 
the  Mannus  or  Man,  the  Mene  or  Moon,  and  the  God  Bacchus,  to  all  which  I  have  so  often 
adverted  already,  but  to  which,  together  with  several  other  matters,  I  must  be  permitted  here 
again  to  advert.  When  I  consider  the  close  connexion  of  all  these,  and  the  failure  of  all  attempts 
hitherto  made  to  shew  how  it  arose,  and  the  avowed  custom  of  the  ancients,  and  particularly  of 
Pythagoras,  in  describing  all  their  mythoses  by  numbers,  as,  in  so  many  ways,  I  have  proved,  I 
ask,  may  not  this  connexion  have  been  described  by  numbers  ?  Thus,  MN—ftbQ,  the  number 
sacred  to  Bacchus,  who  was  Menu,  who  was  Noah,  who  was  Janus. 

In  the  Hebrew  alphabet,  I  repeat,  the  centre  letter  M  stood  for  600.  The  modern  Jews  admit, 
that  a  great  mystery  lies  under  this.  I  have,  in  part  at  least,  developed  it.  But  in  the  Irish  lan- 
guage, probably  as  old  as  any  we  possess,  the  Mem  is  called  M-ViN  or  M-UIN.  This  is  the  \vord 
Vin,  or  O*v9  or  I*v,  with  the  Monogram  prefixed—in  short,  the  name  of  Bacchus.  But  Bacchus 
was  Buddha,  Borpt>£ : 2  but  Bor^ v$  means  a  grape.  Bacchus  was  also  wisdom.  In  L^tin,  Race- 

'  This  is  correctly  the  first  name  for  God  the  Father  of  the  Jewibh  Cabalists— the  Trimurti.    See  Vol.  L  p.  70. 
*  See  supra t  p.  9. 


224  ,  BACCHUS.      JANUS.      OGHAM. 

inns  means  a  grape^  which  is  the  Greek  pǤ  a  grape-stone  or  kernel  Here  the  ras  Is  evidently 
the  wisdom  ;  thus  the  word  signified  both  Grape  and  Wisdom*  It  is  very  curious  that  In  the 
Greek  we  should  find  the  Buddha,  and 'in  the  Latin  the  Has ;  thus,  from  this  double  meaning, 
shewing  how  Bacchus  became  the  God  of  wine.  This  might  give  rise  to  all  the  drunken  revels 
and  nonsense  in  honour  of  that  God  j  and  in  a  similar  manner,  probably,  arose  many  of  the  absurd 
mythologies  both  in  India  and  the  West—- amusing  to  tiie  people,  but  contemptible  to  the  philoso- 
phers and  the  initiated,  Nimrod  says/  UI  conceive  that  the  Feminine  principle  is  adumbrated 
i;<J  by  the  vine  and  ivy  which  cling  for  support  either  to  the  ivy-mantled  tower,  or  to  the  marital 
"  elm,  both  of  which  alike  designate  the  Arbos  Aiitiqua  Ithyphallus." 

Now  the  M,  as  the  centre  letter,  represented  the  M-phalos  or  Omphalos,  the  loni,  (qu*  ]jw5)  the 
Matrix,  the  Delphus,  the  Nabhi  or  centre  of  the  earth  ;  in  fact,  the  female  generative  power.    This 
.  M  was  the  monogram  2  of  M-ia,  which  was  f?-D  m-ie,  M  the  self-existent ;  and  M-aia — the  M-aia 
or  Mother  la,  or  Jah,  and,  as  repeatedly  remarked,  with  the  Hebrews  it  was  600, 

Now  I  have  often  wondered  why  the  letter  following  the  M-um  was  called  N-uin.  If  we  exa- 
mine the  Greek  alphabet  we  shall  find  that  the  Sanpi  is  not  a  letter,  as  it  has  no  alphabetic  sound 
attached  to  it,  and  all  letters  were  once  like  this,  and  that  the  Greeks  have  only  26  forms  for  their 
letters,  the  two  central  ones  being  the  JVl-uiN  and  N-UIN  corrupted  into  Mu  and  Nu,  from  the 
Irish  Celtic,  which  jointly  make  the  number  of  Bacchus=650— the  Me  Nu,  the  Nu  Ma,  the  Me 
Ne. 

Noah  is  said  to  have 'had  , a  fourth  son  bom  to  hii%  called  Inachus  5  this  is  Bacchus,  Iw~ 
^1>n-3*->  linekus  or  tt/D-K-y^  linakus~- lin  the  black  or  Ethiopian;  that  is,  the  black  or  Ethiopian 
Jin  or  Jan,  or  Ian-usf.  lacchus,  I  suspect,  i&  la  or  le-chusor  le-kus.  As  I  have  said  before,  I 
believe  that  the  name  of  every  God  which  was  not  a  mere  provincial  or  dialectic  variation  or  cor- 
ruption, was  described  by  a  number*  Buddha  was  a  Menu  or  Nu,  or  Menu  was  a  Buddha,  and 
Buddha  lived,  according  to  some  of  his  followers,  56  years — N— 50,  U—6=:56,  One  of  the  names 
of  Buddha  was  the  same  as  that  of  the  famous  Mani ;  and  Mani  was  MN— 650;  and  Hani  was 
called  Sin,  or,  in  Chinese  and  Coptic,  Xin,  X— 600,  Nrz50.3  But  D?"DO  miles  in  Hebrew  means 
comforter.  From  the  same  origin  came  the  Mounts  of  Sin  and  Sion,  and' the  river  of  Sin-de  or 
the  holy  Sin  ;  and  the  Sines  or  Chinese  5  for  which  see.,  at  great  length,  Georgius  as  quoted  above. 
He  also  shews  the  close  connexion  of  the  Hebrew  words  p!D  sup  and  pw  sup  with  the  words-  sio 
ant!  a/o.  Hence,  he  says,  comes  the  Syriac  >$dupkoto$  (Scio-suph,)  which  means,,  with  the  Gnos- 
tics, &c9JS  purus  spiritus,  which,  he  says,  the  religion  of  the  Lama  holds  to  migrate  into  human 
bodies  for  the  salvation' of  man.4  Here  in  Suph.  the  purus  spirilus  we  have  WISDOM,  and  in  Scio 
we  have  1  knmv,  knowledge^  sapientia$  and  the  island  of  Scio  in  the  Mediterranean,  This  Zios 
Sin,  or  Xin,  Georgius  shews  is  the  same  as  the  Sjjfv  quod  est  VIVERE,,  of  the  Greeks^  He  shews 
that  the  Sio  is  the  same  as  the  Siang  or  Sihang,  of  the  Tibetians,  but  without  attempting  to  ex- 
plain the  reason  'why  the  o  and  the  ng  are  substituted  for  one  another.  This  is  the  Hebrew  y  o 
corrupted  into  the  «g,  as  in  6angat  Jiam  Gang,  &c.,  &CB;  and  the  Cio  and  Sio  are  only  the  word 
Io  aspirated*  All  this 'profound  learning  will  be  'disputed  on  account  of  its  depth;  but  I  bee; 
those  who  dispute  it,  on  this  account,  to  recollect,  that  it  was  not  deep  learning,  to  those  who  in- 
vented it,  and  to  whose  inventive  faculties  it  must  have  offered  itself  by  degrees, 

Vallancey0  calls  Ogham  the  God  of  Wisdom;,  this  makes  me  suspect  Ogham  to  be  a  corruption 

*  Parti.  (1826)  p.  271. 

*  Monogram  as  we  call  it,  but  called  Omen  by  Martianus  Capella.    See  Vol.  I.  p.  \92* 

*  Georgius  Alpfc.  Tib.  p.  681.  *  Ibid,  p.  683,  «  Ibid,  p.  682, 
0  rwn  W;K  VA!  TV.  P«H-.  T.  n.  416. 


BOOK   III.    CHAPTER   II.    SECTION   11.  225 


of  ODH  hkm.  He  adds,  l  that  Ogham  means  QJ1#  ougm  circles,  and  that  Oga  means  an  explorer 
vf  wisdom.  I  think  the  Ogham  of  Ireland  and  Acham  of  the  Sanscrit,  are  nothing  but  modifications 
of  the  firbt  OZn  hkm.  The  Ogham  of  Ireland  is  certainly  the  knowledge  of  letters  and  of  the  tree 
of  letters.  Again,  ValLmcey  says,  se  Had  this  Lexiconist  known  that  Drui  in  Irish,  and  Daru  in 
"  Persian,  signified  Sapiens,  and  that  it  was  the  title  of  a  Persian  Magus  of  the  second  order,  he 
"  could  not  have  been  at  a  loss."  He  then  goes  on2  to  shew,  that  Seanoir,  a  wise  man,  from  the 
root  SEAN,  is  the  epithet  for  a  Druid,  and  that  it  has  the  same  meaning  as  Ogham,  consequently 
this  makes  the  Ogham  to  mean  wisdom,  and  the  Ogham  language  or  letter  will  be  the  language  or 
letter  of  wisdom  ;  this  justifies  me  in  explaining  the  name  of  the  Ogham  of  Ireland  and  Acham  or 
secret  letter  or  language  of  India  to  be  the  Hebrew  £3311  Mm.3  Sean  and  De-Saine  and  Desanus 
were  names  of  Hercules  or  the  Sun.  The  above  word  Sean  I  believe  to  be  a  corruption  of  Sion, 
or  rather,  I  should  say,  the  same  as  Sion.  Then  the  Mount  of  Siou  was  Mount  of  the  Sun,  of 
Hercules,  or  of  Wisdom  ;  the  sun  being  the  shekinah  of  divine  wisdom.  Aga  [Oggd\  was  a  name 
of  Minerva.4  Is  the  Irish  book  of  Lechem  any  thing  but  the  book  of  the  Ocham,  L*  Acham  ?  And 
from  this  Aga  came  Aga-memnon,  and  the  Aga  of  the  Janissaries.  In  an  Irish  MS.,  Vallancey 
says,  Ogham  is  described  to  come  from  Guam,  which  means  wisdom*  In  consequence  of  this  I 
can  scarcely  doubt  that  Guam  is  a  corruption  of  TO3f7  hkme*  Thus,  in  endless  variety,  in  all  na- 
tions and  ages,  the  doctrine  of  WISDOM  is  found  to  extend  its  secret  ramifications. 

11.  The  word  Rhyme,  I  apprehend,  comes  from  the  Greek  Tufl/to$,  Rhythm,  Rhyme,  Rime, 
Rune.  Much  learned  discussion  has  taken  place  to  determine  whether  what  we  call  Rhyme  was 
invented  by  the  Saraceni,  i.  e*  Arabians,  or  by  the  Northern  nations.  After  what  the  reader  has 
seen  advanced  by  me  of  the  Oriental  origin  of  the  Scandinavian  Sacse,  and  of  the  Arabians  from 
the  North  of  India,  he  will  not  be  surprised  that  I  should  entertain  a  suspicion,  that  it  arose  among 
the  original  inventors  of  letters,  somewhere  east  of  the  Indus,  All  the  sacred  mythoses  were  in 
Rhyme,  because  at  first  they  were  unwritten.  They  were  first  written  when  syllables  arose,  &nd 
they  were  counted  and  subjected  to  rules  for  the  sake  of  the  memory  —  for  the  assistance  of  which 
music,  chanting,  and  recitative,  were  invented.  For  the  purpose  of  composing  these  verses  and 
setting  them  to  music,  the  Baids  arose,  and  with  them  their  fiedas  or  Vedas  or  Sagas  —  books  or 
songs  of,  wisdom.  By  regimine  the  singers  of  the  Baids  or  Veds  became  themselves  Baids  or 
Vates  ;  for  the  Bairds  were  formerly  called  Baids,  i.  e.  Buds  and  Vates  and  Fates,  tellers  of  truth 
or  wisdom,  and  hence  the  Fetische  of  Africa.  In  this  way,  by  the  regimine,  innumerable  names 
had  their  origin.  It  rationally  accounts  for  the  effect,  and  no  other  cause  will  do  it.  Thus  singer 
of  Baid  became  singer  Said  ;  priest  of  Chryses  became  priest  Chryses, 

By  the  British  the  Druids  were  called  Vates,  by  the  Greeks  Ouateis  (Borlase).  The  origin  of 
this  name  is  preserved  in  the  Irish  Baidh,  and  Faith,  but  stronger  in  Faithoir  or  Phaithoir.  The 
first  was  written  Vaedh,  a  Prophet  (evidently  Veda),  by  the  Arabs.  Baid  is  the  Chaldaean  M"O 
bda,  praedicavit,  and  Q'TO  bcKm  Divini  and  mendaces.5  This  is  evidently  the  Buddha  of  India. 

The  verses  of  the  Vedas  are  the  leaves  of  the  holy  tree.®  The  Ved,  Bud,  or  Bed,7  and  Vaid  and 
Baid  and  Vates,  is,  in  Irish,  feadh,  Jiodh,  fodh,  (i.  e.  vodh§]  which  means  a  tree,  knowledge,  art, 
science,  8  In  Sanscrit,  Veda  means  knowledge.  *  The  Indian  Vedas  are  never  read,  but  only 
sung  or  chaunted*  I  believe  that,  like  the  Vedas  or  Bairds,10  if  the  Pentateuch  were  not  closely 
shut  up  in  the  temple,  its  perusal  was  confined  to  the  order  of  priests, 


'  ColL  Hib.  Vol  IV.  Part  I.  p.  420.  •  Ib.  p.  416,  *  Ib.  pp.  420,  421, 432.  *  Ib,  p.  421. 

*  Ib.  p.  427«  6  Asiat,  Res.  Vol.  I.  art.  xniL  7  As,  indeed,  it  is  sometimes  called;  Georgius,  p.  152. 

8  Vail.  Coll.  Hib.  Vol.  V*  p*  14?.  9  Vide  Asiat.  Res,  ut  supra.  i«  Bairds,  Forster'e  Travels,  p,  41. 


226  RHYME,    BARDS,   FATES,  VEDS. 

The  collection  of  Persian  books,  called  the  J)abistan,  the  Cambridge  Key  tells  us,  are  called 
Vedas;1    and  the  first  Veda  of  the  Brahmins  is  called  Mich.    This  is  a  corruption  of  Ras.2 
Reeshees,  persons  skilled  in  the  Vedas.3     The  Jews  call  their  first  book  of  Genesis,  from  the  first 
word,  which  means  wisdom,  Barasit ;  thus  the  first  Veda  is  called  Rich  or  Ras  or  Wisdom — Rich 
Veda, 

I  suspect  that  the  seven  Rishis  of  India,  or  the  seven  wise  men,  were  the  same  as  the  seven 
wise  men  of  Greece,  and  were  the  seven  incarnate  genii  of  the  seven  ages  or  Neroses,  preceding 
that  in  which  the  authors  lived,  who  wrote  of  them.  It  is  remarkable  that  there  should  have  been 
seven  wise  men  in  each  nation.  The  Greeks  having  lost  the  meaning  of  their  mythos,  sought  it 
among  their  men  of  learning,  and,  by  some  of  the  old  authors,  they  were  supposed  to  have  all  lived 
at  one  time;  but  it  is  evident  that  the  Greeks  were  as  ignorant  of  this  as  of  all  the  remainder  of 
the  mythos.  Many^  Hindoos  believe  the  Vedas  to  have  been  written  in  a  divine  language,  long 
since  extinct, 4  I  think  this  was  the  old  Hebrew  or  Chaldee  language,  and  the  numeral  symbolic 
letter — the  language  which  furnishes  an  immense  number  of  roots  to  the  Sanscrit. 

Van  Kennedy  says,  Feda  is  derived  from  vedati,  contracted  vetti,  he  knows  \  whence  comes 
vidya  learning,5  vidivan  a  learned  man,6  We  have  this  in  the  Saxon  vidanti,  Greek  ewovTa^ 
Latin  vident,  Anglo-Saxon  witton,  and  the  Indian  God  Wit-oba.  But  the  vetti,  he  knows,  is  closely 
allied  to  knowledge,  and  knowledge  is  wisdom;  and  I  think  the  Witton  is  a  form  of  our  wisdom, 
and  hence  comes  our  Wittena-geihote,  or  assembly  of  wise  men.7  From  the  same  root  comes 
video  /  see  and  vates  a  prophet  or  seer,  xar  s^offlV,  a  seer  before.  From  the  same  root  comes 
e/Sft)  and  idea,  which  is  knowledge,  and  the  Hebrew  JH*  ido,  and  the  mounts  Ida,  of  Phrygia  and  of 
the  island  of  Xp^£  pr  Crete,  and  of  the  French  Chretiens. 

Sanscrit  grammarians  say,  that  the  b  and  v  in  their  language  are  permutable  5  this  may,  per- 
haps, account  for  the  name  of  the  God  of  wisdom  being  called  Buddha,  for  it  may  be  a  formation, 
grammatically,  from  Veda.  The  same,  without  the  digamma,  is  the  Edda  of  the  North,  or  of  the 
Saxons  or  Scandinavians.  The  first  name  of  Buddha  was  Saca,  Saxa  Ditf  $s=360,  afterwards  fol- 
lowed Ttlz:650,  then  nn  TtzrGOO  or  Tat. 

Thus  Buddha  is  Veda,  and  the  Veda  is  the  Vates  or  person  wisely  inspired :  from  the  infallibi- 
lity of  the  Vates  came  Fate ;  and  from  this  mythos  came  the  infallibility  of  the  Pope,  the  inspired 
or  incarnated  divine  Wisdom — the  same  as  the  Lama  of  Tibet. 

The  principle  of  the  fates  was  this :  The  First  Cause  was  believed  to  ordain  a  law,  or  fore- 
ordain to  each  cycle  what  should  happen.  In  every  cycle  the  same  things  were  repeated :  the 
vates  or  fates  only  declared  this  law.  Jupiter  was  bound  by  his  own  pre-ordained  law,  be* 
cause,  when  he  made  that  law,  he,  being  omniscient,  foresaw  that  he  should  not  change  it ; 
he  foresaw  every  thing,  which,  on  the  whole,  was  for  the  best,  and,  in  agreement  with  that,  he 
ordained  every  thing  which  would  happen  in  the  cycle,  and  for  ever.  However  long  the  cycle 
may  be,  still  if  it  be  a  cycle  every  thing  will  recur.  This,  although  it  may  be  false,  is  much  more 
refined  than  our  feeble  conceptions,  that  God  is  changing  every  day,  at  the  request  or  prayer  of 
every  fool  who  chooses  to  petition  bin*,;  or,  at  leaat,  as  our  book  says,  "  when  two  or  three  are 
gathered  together/'  What  is  for  the  best,  the  First  Cause  will  enact,  and  if  he  enact  it  in  time,  he 
must  enact  it  in  a  cycle,  for  time  cannot  exist  out  of  a  cycle  j  we  can  only  form  an  idea  of  what 
we  call  time  by  means  of  our  idea  of  circle  or  cycle.  We  know  or  believe  from  our  senses  that 

1  Vol.  II.  p.  129.  *  Ib.  p.  127.  3  Jb  pp.  121,  122.  *  Ib.  Vol  I.  p.  261. 

*  P»  210.  6  This  Vidya  is  our  Widow— a  knowing  person — a  person  who  has  known  man. 

7  In  the  Saxon,  the  sigma  tt(u9  is  in  fact  found  in  the  word  for  wise,  which  is  Wit,  to  know>  and  Wist,  to  know;  and, 
query,  wiss?  (Vide  Lemon  in  voee  Wi,)  Is  Witt-oz-mote  meeting  oftvise  men  of  letters? 


BOOK  III.     CHAPTER    II.    SECTION  12.  227 

events  proceed  in  succession :  how  can  we  believe  that  events  will  proceed  or  succeed,  for  ever, 
without  a  stop  ?  We  may  say  we  think  they  will,  but  of  this  we  can  form  no  idea,  as  we  shall 
find,  if  we  examine  the  course  of  our  ideas  closely.  The  Indians,  meditating  upon  these  matters, 
came  at  last,  after  the  end  of  each  cycle,  to  place  the  First  Cause,  as  well  as  the  Creator,  in  a  state 
of  absolute  quietude ;  but  what  would  this  be,  if  continued,  but  Atheism  ?  To  avoid  this,  they 
made  him  rest  a  given  time,  then  begin  and  enact  anew  the  former  order  of  things,  to  create  hap- 
piness—begin a  new  cycle.  I  shall  be  told,  that  this  will  deprive  man  of  free  will,  and  perhaps 
God  too,  I  cannot  help  this.  It  is  not  my  fault  that  this  theory  of  the  ancients  is  attended  with 
a  dangerous  result.  My  declaration  of  their  opinion  or  faith  does  not  change  it,  or  make  it.  If 
my  reader  will  try  some  other  theory  he  will  soon  find  himself  in  an  equal  difficulty  \  and  this 
arises  from  the  fact,  that  we  here  come  to  the  extreme  of  our  faculties.  If  we  go  farther,  we  go 
beyond  the  power  of  the  human  understanding,  and  then,  if  we  talk  at  all,  we  necessarily  talk 
nonsense,  as  all  the  profound  metaphysicians,  like  Berkeley,  and  the  professors  of  the  Vedanta 
philosophy,  do. 

If  the  mind  of  man  could  be  brought  to  the  consideration  of  the  subject  of  prophecy  without 
prejudice,  he  would  instantly  see,  that  in  its  common  and  usual  interpretation  it  involves  the  very 
acme  of  absurdity.  For  what  is  it  ftiat  God  the  omnipotent  chooses  to  reveal  \  Something  to 
man  for  his  good,  which  will  happen  in  future  $  but,  wonderful  to  tell,  he  always  does  this  in  such 
a  manner,  that  man  shall  not  know  that  it  has  been  revealed,  until  the  thing  has  happened.  He 
gives  it  by  the  mouth  of  the  priest,  who  is  supposed  sometimes  to  understand,  sometimes  not  to 
understand  it.  But  can  any  thing  be  more  derogatory  to  the  divine  attributes  ?  Why  does  not 
God  make  his  priest  speak  out,  intelligibly  and  clearly  ?  Why  did  not  the  prophet  tell  the  Jews, 
that  their  next  Messiah  should  be  ^spiritual  not  a  temporal  Messiah,  like  all  their  former  Messiahs  ? 
But  every  prophecy  is  an  senigma  to  be  expounded  by  the  priest.  Here,  again,  we  have  the  system 
of  secrecy  which  prevails  through  every  part  of  the  ancient  world.  Every  thing  was  allegory  and 
aenigma,  contrived  for  the  purpose  of  supporting  the  power  of  the  favoured  initiated. 

12.  We  have  lately  seen  the  Vedas,  or  books  of  wisdom  or  of  the  prophets,  connected  with  the 
tree  of  letters.  We  will  now  return  to  the  Chinese,  with  whom  we  shall  find  the  same  thing. 

The  Chinese  have  si,  a  tree,  the  root  of  m,  a  learned  .man.  (The  French  have  the  word  savoir,) 
Sai  is  learning,  wisdom  (whence  comes  Sci-en-tia) ;  su,  a  book  $  also  siah,  derived  from  $o#A, 1 
a  tree.  Tw9  doctus  $  Xu,  arbor  $  Sai,  doctrina ;  Xi  w,  literatus,  doctus.  p— .  The  sym- 
bol at  the  top  expresses  a  flower  and  books.2  Here  I  think  is  Xaca. 

Hio  scientia,  this  is  the  do  of  Georgius. 

Xu,  twt  liber,  epistola. 

The  word  Shekia  or  Sakia  HOD  sMa  in  the  Chaldee  means  prophet.  This  nV?  is  because  a 
prophet  is  a  Vates,  a  Ved,  a  Bed,  wisdom**  jT — 

Alvarez  Semedo  says,  «  The  third  sect  (meaning  sects  of  Chinese)  is  X       from  India, 

«  from  the  parts  of  Hindostan,  which  sect  they  call  Xaca,  from  the  author  of  it,  concerning  whom 
"  they  fable— that  he  was  conceived  by  his  mother  Maia,  from  a  white  elephant,  which  she  saw  in 
"  in  her  sleep  ;*  and,  for  the  more  purity,  she  brought  him  forth  FROM  ONJB  OF  HER  SIDES,  and 

i  Vail.  CoH  Hib.  Vol.  V.  p.  141.  *  Ib.  pp.  142-145.  »  Hagar,  p.  8. 

*  Ganesa,  the  God  of  Wisdom,  is  always  described  with  the  head  of  an  elephant,  and  certainly  no  emblem  could  be 
more  appropriate.  But  we  see  here  why  the  white  elephant  is  adored  by  some  of  the  Eastern  kings.  This  supersti- 
tion has  been  carried  even  to  the  extreme  length  of  great  states  going  to  war  for  the  possession  of  an  elephant  of  this 
colour.  This  is  not  unlike  the  story  that  the  siege  of  Troy  was  undertaken  for  the  possession  of  a  statue  of  the  moon 

202 


228  THE   CHINESE* 

"  then  directly  died,  being  but  nineteen  years  of  age :  that  he  did  penance  in  the  snowy  moun- 
"  tains  under  four  masters  for  tivelve  years,  so  that  by  the  time  he  ivas  thirty  years  of  age,  he  was 
"  accomplished  in  the  science  of  the  fast  principle.  He  took  the  name  of  Xekia  or  Xaca:  he 
"  taught  his  doctrine  for  forty-nine  years.  He  had  many  scholars  who  spread  his  doctrine  through 
**  all  A  sia." 1  After  this  Alvarez  goes  on  to  shew,  that  the  wisest  of  the  sect  have  a  secret  reli- 
gion, "  placing  their  whole  intent  on  the  understanding  of  the  first  principle,  (which  is  properly 
"  the  doctrine  of  Xaca,)  whom  they  believe  to  be  the  same  in  all  things  $  and  all  things  to  be  the 
"  same  with  him  $  without  any  essential  difference ;  operating  according  to  the  extrinsic  qualities 
"  of  the  subject;  as  wax  is  formed  into  several  figures,  the  which  being  dissolved  by  liquefaction, 
"  remain  in  substance  the  self-same  wax."  After  this  he  shews  that  they  use  the  tonsure,  that 
they  have  nunneries  and  monasteries,  and  several  other  customs  similar  to  the  Christians  3  and 
that  they  believe  in  the  metempsychosis.  They  are  called  Bonzes. 

The  Chinese  hold  letters  in  religious  veneration,  and,  when  they  have  done  with  any  writing, 
burn  it  with  peculiar  ceremony.2  Semedo  says,  that  to  form  all  their  multitude  of  letters,  they 
use  only  nine  strokes — compounding  them  for  new  significations. 3  Their  mark  for  ten  is  a  cross. 
It  is  difficult  here  to  avoid  seeing  the  Arabic  system.  It  appears 4  that  they  understand  and 
practise  the  stereotype  printing  or  printing  from  blocks. 5  * 

Saca  being  one  of  the  names  of  Buddha,  of  course  all  the  particulars  of  the  life  of  Buddha  are 
told  of  him  $ 6  and  Saca  is  proved,  over  and  over  again,  to  be  the  origin  of  the  words  Sacae  and 
and  Saxons,  It  follows,  then,  that  when  I  bay  all  Europe  was  Saxon,  I  use  the  same  kind  of  ex- 
pression as  when  I  say,  all  Europe  is  Christian.  Saxon  is  the  name  of  the  religion — Buddha  is 
merely  an  appellative,  meaning  wisdom  or  the  wise  Saca.  I  believe  the  word  Cama  is  similar. 
Cama  is  ama  or  am  or  Ma  or  Om  aspirated ;  or,  perhaps,  X-ama,  ama  with  the  Monogram,  mean- 
ing maternal  love*  Camaria  and  Cama,  or  Coma-rina  is  the  same,  Comis6  is  used  for  Pisces  j 
X-om-iso,  the  same — the  Appellative  of  divine  love.  It  should  be  remembered  that  every  God  was 
a  saviour. 

Thus  we  have  Cama-marina,  Cama-maria,  Cama-deva,  Cama-is£,  and  Cama  alone.  And,  with 
the  monogram,  it  resolves  itself  at  last  into  the  mysterious  Jfaria  or  Maia,  and  we  may  now  ask 
whether  we  have  not  this  word  in  Mare,  the  sea,  and  in  the  sacred  mere  or  lake,  and  the  Mount 
Meru  ? — whether  Maria  was  not  the  aria  of  M~~ that  is,  place  of  M9~ residence  of  the  female  ge- 
nerative power  ?  I  beg  to  refer  to  the  passage  which  I  have  given  from  Mr.  Payne  Knight  on  the 
word  Ice,  and  to  what  I  have  said  on  the  subject  of  sacred  water,  in  Volume  I.  pp.  530,  531,  and 
supra,  p.  19, 

I  much  suspect  that  the  Cama  was  a  corruption  of  the  ancient  word  CDKttf  sam,  the  name  of  the 
Sun,  and  that  we  here  have  the  name  of  Semaof  Hierapolis,7  of  Semiranais,  of  Camarina,  Comorin, 
and  of  Zamorin,  of  South  India.  We  have  found  Semiramis  and  the  Seraa-Rama  of  India  closely 
connected  with  the  dove.  We  have  found  the  Samaritans  also  attached  to  the  worship  pf  the 


Selene,  (probably  the  Palladium,)  or  the  war  between  Venice  and  Bologna,  for  a  picture  of  the  Saviour,  painted  by 
St,  Luke. 

Man  is  said  to  have  been  made  after  the  image  pf  the  God  of  wisdom.  Surely  the  Fabricator  must  have  failed 
totally ! 

1  History  of  China,  pp.  89,  90. 

Jesus  was  born  from  the  side  of  his  mother.  (?)  He  was  tempted  for  forty  days,  in  the  desert.  He  disputed  with 
the  doctors  at  twelve  years  of  age  He  began  to  preach  at  thirty.  Irenseus  says,  he  lived  about  fifty  years. 

*  Vide  Alvarez  Semedo,  Hist.  China,  p,  34.  *  Jb,  p,  33.  *  P,  34 

*  See  note,  w$w>  p.  215.  6  See  Georgius's  index.  »  Vide  VoL  I.  p.  497, 


BOOK   III.   CHAPTER  II.    SECTION  13.  229 

dove ;  and  I  have  formerly  (Vol.  I.  p.  596)  noticed,  that  the  Samaritans,  in  some  versions,  are  said 
to  place  their  Ararat  in  Serendive,  though  where  I  have  read  this  account  I  cannot  recollect,  and 
find  I  have  not  noted  the  authority  for  it;  but  it  seems  to  shew  a  connexion  of  the  ancient  Jews 
(i.  e.  the  Samaritans)  with  South  India,  the  country  where  we  found  the  Mosaic  mythos,  Now  I 
have  a  strong  suspicion,  that  they  took  their  name  of  Sama-ritans  from  this  worship  of  the  Cama 
or  Sama  of  South  India.  When  we  recollect  the  Mosaic  mythos  at  Trichinopoly,  we  need  not  be 
surprised  to  find  the  Ararat  in  the  sacred  island  in  the  same  neighbourhood.  The  Calida  or  Col- 
chis, the  Judaic  mythos,  and  the  neighbouring  Serendive  or  Ararat,  greatly  add  to  the  probability 
of  the  origin  which  I  have  given  of  the  word  Samaritan, 

Ca  is  used  for  the  pronoun  I,  in  Siam  5  Noca  in  Peru  j  Ano/c  in  Egypt  $  Ego  iu  Chinese,  Greek 
and  Latin;  Agam  in  Sanscrit;  Aku  in  Malay;  Ic  in  Saxon.1  All  these  are  the  X.  In  the 
Chinese  language  Y  is  one.  * 

Webb,  in  his  essay  to  prove  the  language  of  China  the  primitive  language,  writes  the  name  of 
the  Supreme  Being  XKAN-TIA,  on  the  authority  of  Texeira,  a  Spanish  author;  but  according  to 
Pfere  du  Halde,  and  the  French  way  of  writing  Chinese  words,  it  is  written  Chang-ti,  and  Tchan* 
ti.3  This  shews  the  extreme  difficulty  of  finding  the  truth,  among  the  misrepresentations,  in- 
tended and  unintended,  of  authors,  for  want  of  some  system*  The  Xean-tia  may  be  di  or  divus 
Sion,  God  of  Sion3  of  the  Siamese ;  or,  it  may  be  X-eao,  the  ng—o,  or  Georgius's  do* 

For  a  proof  that  the  Chinese  had  the  doctrine  of  the  Trinity  and  the  Fall  of  Adam,  see  Bryant 
on  the  Logos, 4 

The  Tartars  are  called  Nestorians  by  Forster,  But  he  confesses  that  they  are  professors  of  the 
religion  of  the  Lama.  They,  that  is  the  Nestorians,  use  the  words  Hom-Mani-Pema-Om. 
They  also  use  the  language  of  the  country,5  This  shews  that  these  pretended  Nestorians  are 
only  followers  of  Cristna. 

13.  We  have  seen  the  mythological  character  of  the  Csesari,  The  author  of  a  memoir  of  a  map 
of  the  country  near  the  Caspian  sea,  says,  that  their  chief  was  called,  by  the  Byzantine  historians, 
Xayavo£,  which  he  translates  Khan.  But  here  we  certainly  have  the  Saga  or  Xaca,  He  says 
they  built  a  town  and  called  it  SapxsA,  Sar-kel.  This  is  the  ancient  Scotch  or  Saxon  Kel  or  Cil, 
for  church,  and  ras  wisdom*  Here  we  have  a  colony  of  the  Chaldsean  or  Csesarean  mythologists, 
called  by  their  proper  name,  the  people  of  Xaga,  Xaca,  Saca,  Sagesse,  building  themselves  a  city 
for  their  capital,  and  their  temple  of  course,  the  name  of  which  was  the  city  of  the  Kel  (Cil)  or 
temple  of  the  (ras)  wisdom.  The  name  of  Caesar  so  universally  spread  in  the  world,  the  consulta- 
tion by  Caesar  of  the  Chaldsean  astronomers,  to  reform  the  calendar,  and  many  other  circum- 
stances, tend  to  shew  that  Caesar  was  a  Cbaktean  or'initiated  person.  The  Arabian  Khosru  was 
Cyrus  and  Caesar.  From  the  ancient  word  in  numerals,  T.  S,  R.  or  Tzar  or  Caesar,  came  the 
Hebrew  word  for  King,  ~M  $r,  and  for  Queen,  mttf  $re.  Tr,  and  Sr.  were,  as  I  have  before  re- 
marked, convertible  terms  in  the  numeral  language.  From  the  Tr  came  the  Greek  word  Tyran- 
nus.  The  Queen  of  the  Scythians  was  called  Zarina.6 

Vallancey  says,  "  The  Lamas  persuade  the  people,  that  their  God  Xaca,  or  Tschaka,  was  incar- 
"  nated  2000  years  before  our  sera,  to  be  born  of  a  Virgin  whom  they  name  Lam-Oigh-iupral,  that 
**  is,  the  Lama  or  Luam  of  Oigh-a-breall,  as  the  Irish  would  express  the  name  5  i.  e.  Virgo  clitoris 
w  castoe.  Xaca,  says  Mons,  de  Paw,  sfiould  be  written  Ischaka,  and  signifies  Lord*"7  Here  we 


1  Sharon  Turner,  s  Ency.  Brit,  art.  Philology,  p.  530.  9  Malcolrne's  Letters. 

4  P.  290,  Appendix.  5  Forster's  Disc,  on  the  North,  p.  105, 4to, 

«  Diod.  Sic.  Lib.  ii.  Cap.  xxxm  7  Vail.  CoU.  VoL  IV.  Part  I,  p.  451, 


930  IMMACULATE   CONCEPTION  OP  SACA. — THE  PALLIUM. 

have  again  the  immaculate  conception  of  Buddha,  i.  e.  of  Xaca.  The  Ischaka  is  isha  or  tfttP  iso, 
the  saviour  Saca*  It  is  the  Arabic  name  of  Christ,  Ischa.1  Ishaka,  is  Saca  with  the  Saxon  or 
Celtic  emphatic  article.  But  Ishaka  means  afsh  in  Irish,  and  W  ise  means  wisdom. 

Arrian2  names  the  country  of  the  Assaceni  and  of  Astaceni,  whose  capital,  Massaca  or  Massaga, 
he  calls  a  great  city*  By  Strabo  this  city  is  called  Magosa  or  rather  Mosaga.*  I  apprehend  A-sa- 
ceni  means  the  Sacse.  The  first  syllable  being  the  emphatic  article,  included,  as  usual,  in  the 
name,  and  Ma-saga  is  the  great  Saca.  We  have  formerly  seen,  supra,  p.  2,  that  Herodotus 
stated  that  the  Scythians  and  the  Saxons  were  the  same  people.  The  following  extract  from  Mr* 
Oconnor's  Chronicles  of  Eri,  p.  cl.,  note,  will  shew  us  how  this  arose  :  "  In  the  sixth  chapter  of 
"  Melpomene,  Herodotus  says,  *  generally  speaking,  these  people  are  called  Scoloti,  hut  the 
"  Greeks  called  them  Skuthai.'  In  Scoloti,  the,*  is  mere  termination,  and  the  letter  'o1  is  Gre- 
"  cian,  for  euphonia,  ore  rotundo.  Now,  if  you  sound  the  comparatively  modern  mutation  Scolt9 
"  Sciot,  from  the  original  Sagiot,  you  will  readily  recognise  the  identity  of  all  the  many  literal 
"  changes  in  so  many  different  countries,  through  so  vast  a  space  of  time."  Mr.  Oconnor's  ob- 
servation seems  to  me  to  be  perfectly  correct.  The  Scythians,  the  Saxons,  and  the  Chaldseans, 
all  had  the  same  name.  Cato,  de  Qriginibus,  notices  the  Scythia  Saga.  The  Sagae  and  Caldai  had 
the  same  name.  In  Ireland  Saga  signifies  a  priest.*  Stephen,  Byzant.  and  Pliny  state  the  Sacse 
and  Scythians  to  be  the  same.4 

Saca  is  probably  found  in  Egypt  in  Saca-ra  5  and  in  the  district  of  Sais  is  found  a  town  called 
Siuph,  probably  the  town  now  called  Sauafe-~ our  word  safe,  from  yw>  iso,  to  save.  In  Siuph,  I 
think  we  have  Soph.  Sais  has  been  thought  to  be  connected  with  Saca.  It  is  not  improbable, 
when  all  is  considered  which  we  have  seen  of  the  close  connexion  between  the  Saviour,  wisdom, 
Logos,  that  both  the  ancient  words  for  Saviour  y&>  isos  and  the  word  for  wisdom  2o$<a  should 
have  come  from  the  Se,  Sio,  or  Cio,  Xw,  Xaca,  &c.  3  Sais,  Salvation, 6  and  ni#>  ise,  wisdom. 

The  canal  of  Joseph  runs  between  the  lake  Mceris  and  the  Nile  5  and  between  them  also  is  a 
place  called  Beni  Suef.  I  suspect  that  Suef  is  5<4>*  May  not  Joseph  be  Io-<ru$,  wisdom  of  lo  ? 
On  the  west  of  Egypt  is  the  desert  of  Selim6,  L  e.  Solomon,  HD^  slmeJ  This  cannot  have  been 
named  after  the  Jews  of  Jerusalem.  Was  not  Selirn£  in  the  Montes  Solumi  or  Mons  JSsar  of 
Ptolemy  ?  This  confirms  the  doctrines  of  the  Abb6  Guerin  de  Rocher. 

Mr.  Alwood8  says,  he  thinks  Typhon  is  the  same  as  Suph-on,  the  word  *pD  sup  of  the  Hebrews, 
meaning  destroys.  This,  as  usual,  comes  from  the  Creator,  Logos  or  Wisdom  being  the  same  as 
the  Destroyer, 

14.  I  have  a  suspicion,  that  the  Amphibolus  was  the  Pallium,  and  the  same  as  the  Sagum  of  the 
Saxons  j  and  that  their  chief  magistrate  or  Cyning  was  the  Sophi,  the  Ras,  or  the  Cunning  man, 
and  at  last  the  King.  The  Pallium  is  made  of  white  lamb's  wool,  the  lamb  having  been  offered  on 
the  altar  by  the  nuns  of  St.  Agnes.  The  Amphibolus  I  have  ridiculed  in  my  CELTIC  DEUIDS, 
p.  SOI,  as  the  origin  of  the  Saint  whose  adventures  are  told  by  the  Romish  dwrch.  This  furnishes 
a  good  example  of  a  mythos  described  under  the  guise  of  a  history.  But  in  fact  under  this  guise 


'  See  Vol.  L  p.  583.  »  See  Hist,  India,  ch.  L 

3  Vail.  Coll.  Hib.  Vol,  V.  pp.  1 1, 12,  also  p.  23.  '  4  Ib. 

*  Of  ttf  *  &  and  *itf»  m  and  W  iso  enough  has  been  said— .'the  same  of  Lama.  I  think  Is-lam  is  the  doctrine  of  the 
Lama  of  Is.  (See  tlie  Appendix  to  Vol  I.)  Hie  name  of  Slnan,  the  chief  of  tne  Assassins,  was  probably  pttf  $in~- 
s«300,  i«10,  n=50=360— Sin.  Saladin  is  probably  SuUcMn,  or  Sul=*336,  and  Ad.  I  have  little  doubt  that  the 
ancient  orientalists  considered  it  religious  to  adopt  the  mystic  names  of  God,  as  we  do  to  adopt  the  names  of  our  Saints, 
Matthew,  John,  &c. 

6  See  Nimrod,  Vol.  III.  p.  195.  *  Reyn.  Herod,  Vol.  II  p.  165.  *  P.  252. 


BOOK  HI.    CHAPTER   II.   SECTION    14.  231 

much  lies  hid.  When  Elijah  left  his  prophetic  power  to  Elisha, l  he  conferred  it  on  him  or  in- 
stalled him  in  his  office,  by  the  investiture  of  the  Cloak,  or  Pallium, — the  power  of  the  Vates,  or 
Bed  or  Ved  or  Bud,  or  the  Pall,  the  Pallas,  the  Palladium  of  Ter-ia,  or  Troy,  was  conferred  on 
him  i  for  all  these  words,  applied  to  different  purposes  and  several  of  them  the  same,  only  cor- 
rupted, mean  Wisdom.  In  the  Roman  church,  though  a  man  may  be  elected  by  his  suffragans,  he 
is  no  Archbishop  till  he  has  the  Pallium  from  the  God  on  Earth  or  the  Vicar  of  Gods  who  hass 
quoad  hoc^  the  power.  It  was  the  origin  of  the  Palace  or  Pola  or  7rtA*£,  or  the  Kitfg's-  Bench,  where 
he  administered  justice,  and  it  is  the  Divan,  Div-ania,  place  of  holiness  or  HDttf  spe  or  Sopha,  of 
Eastern  despots — the  sacred  or  secret  place.  In  the  middle  ages,  we  read  of  great  struggles  be- 
tween popes  and  kings—the  latter  wishing  to  have  the  power  of  investiture  of  the  bishops  with  the 
Pallium,  which  the  former  never  would  grant.  In  fact,  to  part  with  this,  was  to  part  with  an 
essential  portion  of  their  sacred  character  or  power.  If  they  had  consented,  they  could  not  thereby 
have  prevented  the  kings*  having  the  power  of  communicating  divine  inspiration.  I  suspect  the 
investiture  with  the  Pallium  was  a  higher  species  of  ^gi^orovta. 

As  we  might  well  expect,  we  find  the  Tarn  in  the  Greek  word  ®e[M££$,  meaning  Laws,  ORA- 
CLES :2  and  ®SfU£  the  Goddess  of  Oracles,  OH  tm  has  also  the  meaning  of  perfection,  truth; 
this  is  closely  connected  with  the  Sacred  Wisdom.  It  has  also  the  same  meaning  as  the  K^Dpte— 
wonder,  miracle.  I  have  no  doubt  that  it  had  the  mystic  meaning  of  wisdom  ;  and,  as  it  was  the 
name  of  the  Palm-tree,  the  tree,  ever-greera,  supposed  to  be  everlasting  or  to  renew  itself  for  ever 
from  its  roots,  the  favourite  tree  of  the  East,  and  the  blessing  of  the  Desert,  it  was  carried  before 
Jesus  Christ,  by  his  followers,  in  the  procession  to  the  Temple, 3  as  the  emblem  of  everlasting 
wisdom.  I  have  no  doubt  that  the  sacred  or  secret  books  of  some  sects,  called  the  books  of  per- 
fection, had  also  the  meaning  of  wisdom.  Of  course  all  this  is  kept  out  of  lexicons,  by  those  who 
suppressed  the  meaning  of  the  word  Rasit. 

Mr.  Turner4  says,  the  leaves  of  the  Palm-tree,  in  Tibet,  are  indestructible  by  vermin.  If  this 
be  the  case,  here  we  see  a  beautiful  reason  for  this  tree  being  an  emblem  of  eternity,  and  also  of 
wisdom,  engraved  on  its  leaves,  and  of  its  connexion  with  letters. 

We  have  seen  that  Cyrus  was  a  solar  epithet.  Dr,  Parsons  says,  "  Between  the  Caspian  and 
"  Euxine  seas  there  formerly  dwelt  two  sorts  of  people,  the  one  called  Mosd, 5  on  the  river  Cyrus, 
"  or  rather  on  the  Sos,  Ras,  or  <dras,  called  by  the  Greeks  Araxes.6  Here  we  have  the  solar 
title  and  the  Ras  or  Wisdom  identified  5  but,  on  tthe  South-west  of  the  Caspian,  there  is  a 
town,  called  by  Fraser7  Reach  or  Resht,  the  capital  of  Ghilan,  in  Mazanderan,  which  contains 
about  80,000  people.  I  beg  my  reader  to  recollect  that  the  chief  of  the  Assassins,  the  tenth 
Avatar,8  came  from  Ghilan.  We  see  that  the  capital  of  the  country  which  he  left,  to  come  to 
Western  Syria,  was  called  the  town  of  wisdom.  This  countenances  what  I  have  said,  that  his 
object  in  coming  to  the  West  was  to  possess  himself  of  the  real  city  of  Solomon. 

The  ancient  Etruscans  had  a  story  of  a  certain  Tages,  who  arose  from  the  earth,  and  taught  them 

all  kinds  of  useful  knowledge.    The  discovery  that  Etruria,  the  country  of  Itala  or  Vitulajor  the 

JBijll,  was  originally  called  Ra$-ena  or  the  country  of  the  Vine  or  of  Wisdom,  has  nearly  convinced 

me,  that  this  Tages  ought  to  be  Sages,  Sagesse9  or  Sagax.9    When  the  changes  of  the  T  for  the 


1  *'  He  took  up  also  the  mantle  of  Elijah  that  fell  from  him,"    2  Kings  ii.  13. 

*  See  Parkhurst,  in  voce  an  tm,  p.  78?.  3  John  xii,  13*  4  P  318. 

*  The  capital  of  Denmark  was  called  KoschilcL    The  son  of  Odin  was  called  Sciold;  the  poets  are  called  Scaldes* 
6  Rem-  of  Japhet,  p.  65,  sr  Travels  in  Persia,  ppf  l£4, 10U 

8  See  Vol.  I,  pp.  700,  704,  &c.  *  Vide  Creoaer,  Vol.  II.  pp.  458—462. 


232  APOCRYPHA. 

5,  and  of  the  S  for  the  St,  &c.,  are  considered,  it  will  not  be  thought  that  I  am  very  credulous,  in 
suspecting  that  this  famous  Tages,  who  arose  from  the  ground  to  teach  the  Etruscans  learning 
and  science,  ought  to  be  Sages  or  Sagax. 

15-  The  doctrine  which  I  have  taught  of  an  universal  Catholic  or  Pandseaii  Judaic  mythos  having 
every  where  prevailed,  I  know  from  its  singularity  and  its  opposition  to  the  priesthood  of  the  pre- 
sent day,  will,  at  first,  be  treated  only  with  contempt :  but  there  are  certain  facts  which  must  be 
accounted  for,  or*in  the  end  the  theory  will  prevail,  or  I  ought  rather  to  say  the  truth  will  be  no 
longer  doubted.  It  is  a  certain  fact,  that  the  temple  of  Solomon  and  the  tomb  of  Moses  existed  in 
Cashmere  when  the  Mohamedans  arrived  there,  and  were  destroyed  by  them ;  therefore  they  were 
not  named  by  them,  or  built  by  them.  The  city  of  Oude  or  loudia,  the  Montes  Solumi,  country 
of  Daudpotri,  &c.3  are  in  the  same  predicament  if  they  are  admitted  to  have  had  these  names  be- 
fore the  arrival  of  the  Mohamedans  $  and  this  cannot  be  denied.  It  is  not  credible  that  these  places 
should  have  been  built,  or  had  these  names  given  to  them,  by  the  emigrant  Samaritans, 
the  bitter  enemies  of  the  system  of  David,  Solomon,  &c.  The  above  are  proved  facts,  not  theories,, 
and  must  be  accounted  for. 

The  same  system  is  found  near  Cape  Comarinj  in  Siam  3  in  China;  and  in  Mexico:  all  these 
things  must  be  accounted  for.  It  is  true,  the  whole  detail  of  the  system  is  not  found  in  the  latter 
places  to  be  exactly  the  same  as  it  is  in  the  former,  because  the  system  is  accommodated  to  the 
country,  and  to  existing  circumstances  in-  each  case ;  but  the  fragments  of  it  which  are  found, 
which,  like  the  broken  pillars  and  capitals  when  found,  prove  a  temple  anciently  to  have  existed, 
render  it  highly  probable  that  the  very  same  system  once  existed.  Indeed,  they  do  more,  they 
prove  it ;  while  the  fact  that,  with  these  fragments  the  most  important  parts  of  the  Christian  sys- 
tem are  found  to  have  been  amalgamated  before  the  Christian  sera,  raises  a  grand  obstacle  to  the 
truth  of  the  Judsean  and  Christian  system,  as  at  present  laid  down*  It  may  be  fairly  asked,  How 
comes  the  Christian  doctrine— the  crucifixion  for  instance — if  there  was  an  ancient  Judaean  doc- 
trine and  the  crucifixion  was  a  part  of  it,  not  to  be  clearly  found  in  the  system  of  Moses  and  the 
Jews  of  Western  Syria  ?  I  contend  that  the  whole  Crestian  mythos  was  an  esoteric  system  j  the 
system  concealed  in  the  mysteries  and  in  the  Jewish  unwritten  Cabala ;  which,  in  this  case,  will 
have  been,  in  reality,  no  way  different  from  the  ancient  mysteries  of  the  Gentiles.  The  opinion 
that  there  was  a  Cabala  or  unwritten  doctrine  among  the  Jews  was  never  denied.  If  there  were 
such  a  thing,  it  must  have  been  taught  somewhere,  in  some  place,  to  its  possessors,  and  this  place 
must  have  been  their  temple,  though  we  read  nothing  about  it.  Thus,  in  fact,  there  must  have 
been  Jewish  initiations  at  Jerusalem  as  well  as  at  Eleusis.  We  know  that  circumcision,  baptism, 
confirmation,  and  I  believe  the  eucharist,  the  doctrine  of  a  murdered  and  resuscitated  person,  were 
all  parts  of  the  secret  mysteries  $  the  former  three  of  these  we  know  for  certain  were  Jewish,  and 
the  Apocrypha  tells  us  the  last  was* * 

That  there  is  not  a  more  full  account  of  the  adventures  of  the  incarnate  God  in  the  Jewish 
canon,  proves  'a  fact  which  is,  indeed,  proved  by  a  thousand  other  circumstances — that  the  mythos 
was  originally  an  unwritten  secret,  kept  in  all  countries  from  the  mass  of  mankind,  or  a  secret 
kept  in  allegories  or  parables,  but  chiefly  in  the  latter,  the  favourite  resource  of  the  religion. 
The  knowledge  of  the  regenerated  and  reincarnated  God  was  probably  never  openly  published,  as 
long  as  it  could  be  kept  concealed.  It  was  a  great  mystery.  It  constituted  the  high  mystery  in 
all  the  temples  in  which  the  high  mysteries  were  celebrated.  There  is  not  a  country  where  the 

1  The  Author  does  not  here  quote  any  passage  from  the  Apocrypha,  but  he  probably  had  in  view  Ecclus.  li.  2,3,5, 

6,  7,  and  Wisdom  ii.  13—20*    See  supra,  p,  1 24,    Editor. 


BOOK   III.    CHAPTER   II.   SECTION    16.  233 

leading  points  of  it  are  not  to  be  discovered^  and  always,  when  discovered,  found  to  have  been 
carefully  hidden— -points  sufficiently  important  and  sufficiently  numerous  to  warrant  the  conclu- 
sion, that  the  remainder  of  the  system  must  have  been  known,  though  perhaps  it  is  not  now  in  our 
power  to  discover  it.  But  I  do  not  doubt  when  the  very  existence  of  the  iconoclastic  temple  be- 
came endangered  by  the  violence  of  the  idolaters,  the  books  of  the  Apocrypha,  or  secret  doctrine, 
were  written  to  preserve  it,  if  possible,  from  being  lost.  But  though  we  do  not  find  the  eight  Sa- 
viours clearly  made  out  in  the  books  of  the  Jewish  canon,  yet  we  have  found  one  of  them  in  the 
Apocrypha;1  and  they  are  most  clearly  and  repeatedly  foretold  in  the  Targums  by  the  term  Mes- 
siah. The  Jews  were  always  expecting  this  Messiah.  They  believed  Julius  Caesar,  and,  afterward 
Herod,  to  be  the  Messiah.  But,  as  neither  of  them,  restored  the  kingdom  of  Solomon,  he  was  no 
longer  regarded  as  a  Messiah 5  he  passed  away  and  was  forgotten.  But  their  books  clearly  state, 
that  Cyrus  was  a  Messiah :  that  was,  because  he  restored  their  Temple.2 

16.  I  some  time  ago  made  an  observation  on  the  attachment  of  Pythagoras  and  the  ancients  to 
music.  I  have  no  doubt  that  music  was  closely  connected  with  religion.  All  the  ancient  un- 
written mysteries,  (and  all  mysteries  were  once  unwritten,)  were  originally  preserved  in  rhythm 
or  metre,  and  set  to  music,  or  contained  in  or  preserved  by  music.  Rhythm,  metre,  and  music, 
were  all  invented  for  the  purpose  of  aiding  the  memory — of  assisting  it  more  correctly  to  retain 
the  sacred  numbers,  &c.  For  many  generations  after  the  use  of  letters  became  public,  there  were 
no  writings  in  prose  :  all  were  in  poetry  or  rhythm.  All  the  stone  pillars  in  the  temples,  erected 
or  placed  according  to  the  numbers  of  the  cycles,  were  partly  for  this  same  purpose.  The  sacred 
dances  and  scenic  representations  were  for  the  double  purpose  of  doing  honour  to  the  God  and 
aiding  the  memory;3  precisely  as  the  scenic  representations  of  the  acts  of  Jesus  Christ  by  the 
Romish  church  originally  were,  or  perhaps  are  at  this  day;  and  of  which  the  plays  calle'd  myste- 
ries in  Elizabeth's  time  were  a  remnant.  The  Bards  were  an  order  to  preserve  and  regulate  the 
choirs,  the  Salii  to  preserve  and  regulate  the  dances.  The  origin  of  the  Salii  was,  in  fact5  unknown 
to  the  Romans,  and  they  were  equally  ignorant  of  many  other  of  their  institutions.  The  Salii 
were  originally  twelve  in  number.  Their  chief  was  called  Prae-Sul,4  which  serves  to  shew  that 
they  were  properly  Sul-ii — priests  of  Sol.  They  had  an  officer-  called  Vates,  a  musician:  they 
were  probably  all  Bards.  But  the  most  important  of  these  rites  were  the  processions,  or  voyages 
of  salvation,  or  what  were  called  the  Deisuls.5  In  these,  I  have  no  doubt,  that  the  whole  life  and 
adventures  of  the  incarnate  God  were  represented-^  from  his  birth  to  his  resurrection  and  as- 
cension. 

The  exact  process  which  took  place  in  the  formation  of  the  Bardic  order  cannot,  perhaps,  be 
clearly  made' out;  but  there  can  be  little  doubt  that  it  became  almost  exclusively  devoted  to  the 
composing  and  singing  of  the  sacred  songs.  Originally  all  sacrifices  were  feasts,  and  feasts  were 
sacrifices  in  honour  of  the  Deity ;  at  these  the  Bards  sung  their  sacred  songs.  And  it  was  not  till 
these  matters  became  common,  that  the  Bards  descended  to  celebrate  the  praises  of  love  and  war. 
A  t  first,  these  feasts  were  strictly  confined  to  the  temple,  and  to  the  elect ;  but,  as  the  labouring 


1  The  Author  again  omits  quoting  any  passages  in  proof  of  his  assertion ;  but  lie  probably  had  in  view  those  referred 
to  above,  and  as  given  at  length  in  p.  124.  -Editor. 

*  See  2  Chron.  xxxvi.  22,  23  j  Ezra.  iv.  3,  v.  13—17;  Isaiah  xliv.  28,  xlv.  1—4,    Editor 

*  It  is  observed  by  Niebuhr,  that  the  ancients  never  grounded  their  tragedies  on  real,  but  on  mythic  history  only. 
Rom.  Hist.  Vol.  I.  p.  341,  Ed,  Walter, 

*  These  were  prtests  of  the  Sun  5  and  I  suspect  they  were  vfqr-?ift»  and  from  hence  our  word  priest  might  be 
derived.    See  supra,  p,  1?9, 

*  Seesttjorff,  pp,20,  21. 

VOL.  ir.  2  H 


234  MR.  HAMMER'S  ARABIC  BOOK. 

classes  became  more  enlightened^  they  insisted  upon  joining  their  superiors ;  and,  by  degrees,  they 
discovered  all  the  secrets  :  till,  at  last,  horribile  dictu,  there  is  now  scarcely  a  secret  left !  I  have 
formerly  stated  that  Clemens  confessed  that  the  Judsean  mythos  was  in  the  ceremonies  of  Eleu- 
sis,  *  These  were  the  continuation  of  the  celebration  of  the  mythos  from  the  time  when  it  was 
really  secret.  What  else  could  cause  them  to  be  in  the  secret  mysteries  ? 

17.  I  believe,  as  I  have  repeatedly  remarked,  that  for  many  generations  the  arts  of  reading, 
writing,  and  the  higher  branches  of  arithmetic,  were  secret,  sacred,  and  astrological;  that  they  were 
solely  confined  to  the  priesthood,  which,  chiefly  by  their  means,  ruled  all  nations;  that  one  system 
of  sixtem  letters  pervaded  the  whole  world,  and  the  priesthood  was  probably  that  of  which  we  read 
so  much  in  the  Indian  books,  described  by  the  name  of  the  empire  of  Pandsea.  If  at  first  the  written 
language  were  the  same  as  the  spoken,  yet  a  moment's  reflection  will  shew,  that  the  latter  would 
diverge  in  a  variety  of  ways,  in  different  countries,  as  time  advanced.  This  is  the  allegory  of  the 
confusion  of  tongues  mentioned  in  Genesis.  We  every  where  read  of  a  sacred,  lost  language.  We 
find  this  tradition  with  the  Tamuls,  with  the  Brahmins,  with  the  Greeks,  with  the  Druids,  indeed,, 
with  all  nations.  And  I  am  quite  certain,  that  if  the  language  of  numeral  symbols  was  not  the  lost 
language,  the  Synagogue  Hebrew,  in  consequence  of  the  state  of  seclusdon  in  which  it  has  been 
kept  in  the  temple,  is  now  nearer  to  it  than  any  other* 

The  doctrine  of  probabilities,  taught  by  Dr,  Young, 2  respecting  languages,  is  very  important, 
and  applies  in  a  very  marked  manner  to  almost  all  my  speculations.  He  has  remarked,  "  that  no- 
<e  thing  could  be  inferred  with  respect  to  the  relation  of  two  languages  from  the  coincidence  of  the 
u  sense  of  any  single  word  in  both  of  them,  that  is,  supposing  the  same  simple  and  limited  com- 
Cf  bination  of  sounds  to  occur  in  both,  but  to  be  applied  accidentally  to  the  same  number  of  objects, 
"  without  any  common  links  of  connexion ;  and  that  the  odds  would  only  be  three  to  one  against 
"  the  agreement  of  two  words ;  but  if  three  words  appeared  to  be  identical,  it  would  be  more  than 
"  ten  to  one  that  they  must  be  derived,  in  both  cases,  from  some  parent  language,  or  introduced 
"  in  some  other  manner  from  a  common  source.  Six  words  would  give  near  1700  chances  to  one, 
"  and  eight  would  give  near  100,000;  so  that,  in  these  last  cases,  the  evidence  would  be  little 
"  short  of  absolute  certainty."  Now,  admitting  that  there  are  339  words  in  Greek  and  Sanscrit 
identical;3  what  are  the  odds  ?  But  admitting  this  fact,  that  there  are  339  Greek,  and  263  Per- 
sian words,  the  same  as  in  the  Sanscrit,  what  is  the  doctrine  of  chances  ?  And  again,  admitting 
that  there  are  in  the  Sanscrit  and  the  German  163  words  identical,  how  stands  the  doctrine  of 
chances  >  Is  it  probable  that  the  Sanscrit  is  derived  from  the  three9  or  the  three  from  it9  or  all  the 
four  from  a  common  source  ? 

We  may  always  calculate  upon  the  same  causes,  in  similar  circumstances,  producing  the  same 
effects.  We  every  where  see,  that  spoken  language  becomes  so  completely  changed,  in  a  very 
few  years,  as  to  have  merely  a  resemblance  to  what  it  was  a  few  years  preceding*  This  we  see  in 
all  illiterate  tribes,  and  to  a  considerable  degree  even  in  nations  which  have  their  languages  fixed 
by  dictionaries  and  grammatical  rules.  Now  in  all  the  written  languages,  even  those  which  are 
the  most  distant  from  each  other,  we  find  a  surprising  identity  of  words  having  the  same  meaning ; 
for  instance,  we  will  take  the  Sanscrit  and  English,  as  in  the  Sanscrit  word  sam9  and  English  word 
same,  both  meaning,  like^  similar.  This  I  suppose  to  have  arisen  from  the  secret,  unspoken  lan- 
guage of  ciphers  or  figures  having  extended  over  the  whole  world,  and  continuing  fixed  for  many 
generations,  after  all  similarity  in  the  spoken  languages  had  disappeared.  I  think  the  words  which 
we  find  reduplicated,  in  the  different  and  distant  languages,  are  the  words  of  the  secret,  numeri- 


See  Vol.  I.  pp.  822-825,  *  See  $upr<t>  pp.  1 75,  1/6.  *  See  Vol.  L  p.  449. 


BOOK   III.    CHAPTER   II.   SECTION    17-  235 

cal,  or  sacred  language,  accidentally  fallen  into  common  use.  I  think  the  example  of  the  seventy- 
three  languages  or  systems  of  letters,  all  having  the  Arabic  for  their  foundation,  treated  of  in  the 
work  found  by  Mr.  Von  Hammer  in  Egypt,  raises  a  strong  presumption  that  Arabic  (which  I  con- 
sider to  be,  in  fact,  Hebrew)  was  the  parent  of  the  whole,  when  in  its  early  Cufic  state,  though 
now,  no  doubt,  in  every  way  changed.  The  fact  that  almost  all  the  roots  of  the  Hebrew  are  found 
in  the  Arabic,  proves  them  to  be  only  close  dialects  of  one  another.  This  idea  also  is  supported 
by  the  place  to  which  1  have  traced  the  Arabic— North  India— where  we  found  an  Arabia  and  a 
Suracena.  I  need  not  remind  my  reader,  that  the  Syriac  is  a  close  dialect  of  the  Arabic  and 
Hebrew;  and  it  is  scarcely  possible  to  believe  that  its  names  of  Pushto  and  Estrangelo  should  be 
given  to  the  ancient  sixteen  letter  language,  (now  called  Tamul,)  without  its  being,  or  having  ori- 
ginally been,  the  same  language.1  Let  it  be  remembered  that  the  Judsean  mythos  is  found  iu 
both  North  and  South  India.  It  is  also  expedient  to  retain  in  recollection,  that  the  Thamas  is,  in 
a  very  peculiar  manner,  found  both  in  Western  Syria  and  in  the  Tamul- speaking  part  of  India. 

After  I  had  come  to  the  conclusion,  that  the  first  language  must  have  been  a  language  of  ciphers 
or  symbols,  I  was  informed  by  a  very  learned  orientalist,  who  had  never  heard  of  my  theory,  that, 
after  long  and  careful  examination  of  many  of  the  unknown  characters  in  which  vast  numbers  of 
inscriptions  in  India  are  written,  he  had  made  up  his  mind  that  they  were  written  in  cipher. 
Here  we  have  an  admission  which  might  reasonably  be  expected,  if  nay  theory  be  true.  These 
inscriptions  are  remains  of  the  first  system  now  forgotten.  They  are  examples  also  of  the  com- 
mencement of  the  practice  of  putting  inscriptions  on  buildings.  This  cryptographic  system  is  not 
yet  entirely  disused  in  India. 

When  we  consider  the  great  number  of  letters  having  the  same  sound^  and  therefore  totally  un- 
necessary, the  truth,  that  the  system  was  formed  for  numbers  and  not  for  letters,  becomes  more 
apparent.  In  the  seventy  examples  in  Mr.  Hammer's  work,  we  find,  in  fact,  seventy  examples  of 
the  original,  first  numerical  alphabet  reduced  to  practice  as  letters,  but  all  evidently  founded  on 
the  Arabic  system  of  notation,  ending,  at  last,  with  hieroglyphics.  The  fact  of  the  Mexicans 
having  the  knowledge  of  the  powers  of  notation  and  not  of  letters,  confirms  what  I  have  said.  In 
reality,  the  hieroglyphics  of  Mexico  must  have  been  like  these  seventy  alphabets,  and  as  easily 
read.  No  person  originally  inventing  an  alphabet  would  ever  think  of  inventing  so  many  letters 
for  the  same  sound  as  are  found  in  these  alphabets.  The  difference  between  the  Mexican  and 
Egyptian  hieroglyphics  is  this:  the  former  are  meant  to  be  public,  the  latter  are  meant  to  be 
secret  to  all  but  the  initiated.  These  seventy  alphabets  are  seventy  examples  of  learned  men, 
converting  the  Arabic  numeral  system  to  the  purpose  of  literature,  each,  as  the  book  says,  to 
contain  and  conceal  his  peculiar  doctrines  j  but  which  any  person  would  be  able  to  read  into  a 
certain  given  written,  though,  perhaps,  not  spoken  language,  who  understood  the  notatory  key 
which  I  have  given  in  the  numbers  in  figure  1,  of  my  Plates. 

I  consider  the  chequers  still  used  in  our  exchequer  (as  I  am  told)  2  a  remarkable  example  of 
the  first* custom  of  counting  by  stones.  The  calculi  of  Italy  we  call  chequers,  as  well  as  the 
squares  on  a  table.  Mr.  Von  Hammer  says  the  numerical  signs  (called  by  us  Arabic,  and,  by  the 
ArabS)  more  properly  Indian  numbers) ,  used,  vice  versd,  for  letters,  form  an  alphabet,  which  is 
generally  known,  and  particularly  used  in  the  daftardam,  or  treasury  office,  for  accounts. 3 

Isaiah  (xxxiv.  4),  when  properly  translated,  says,  "The  heavens  shall  be  rolled  up  because  they 
are  a  boob"  Postellus  says,  " whatever  is  in  nature,  is  to  be  read  in  the  heavens*"  Sir  W. 


>  Vide  Georgius,  Alpli.  Tib.  p,  583.  *  Their  me  was  abotfehefi  in  1834. 

*  Hammer  on  Anc.  Alph  p.  vi.  Lond.  1806 


236 


MR.    HAMMER  S  ARABIC   BOOK, 


Drummond,  on  the  prophecy  of  Jacob,  has  almost  proved  this.  I  suspect  that  the  whole  was  of 
the  nature  of  a  perpetual  almanac  for  the  cycle  of  the  neros,  and  that  the  Zodiacs  of  Esne  and 
Dendera  were  also  for  this  purpose,  only  in  an  earlier  day.  On  this  principle  it  is  that  the  Ja- 
nampatri  of  Cristna  will  be  found  to  give  his  birth,  as  Mr.  Bentley  admits,  for  the  600  years  be- 
fore, or  the  600  years  after  Christ,  or  at  the  birth  of  Christ.  But  still  I  think  the  workmanship  of 
the  long  zodiac  will  prove  to  have  been  executed,  when  the  midsummer  solstice  was  in  neither 
Leo  nor  Virgo,  but  jubt  changing  from  one  to  the  other, — was  a  Sphinx,  half  Leo,  half  Virgo.  If 
there  be  any  thing  like  strong  probability  respecting  this  monument,  it  is,  that  it  has  its  date,  as 
now  fixed  by  me,  from  the  work  of  Sir  William  Drummond  on  this  subject. 

For  thousands  of  years  man  would  want  to  record  nothing  but  cycles,  and  of  these  he  would 
have  daily  and  most  pressing  need ;  the  knowledge  of  them  from  their  very  difficult  and  abstruse 
nature  would  necessarily  be  a  secret.  They  are,  in  fact,  a  secret  in  this  enlightened  country. 
How  few  persons  in  Britain  could  of  themselves  make  out  the  length  of  the  solar  year  !  This  is  a 
natural  effect  of  a  natural  cause.  The  knowledge  of  this  abstruse  science  would  fall,  of  itself,  into 
very  few  hands,  and  it  would  give  its  possessors  the  dominion  over  the  remainder.  The  regulation 
of  their  seed-time  and  harvest,  and  all  their  religious  festivals,  would  be  with  the  Cyclopes. 

Cicero  calls  the  country  where  the  Chaldseans  lived  Syria  ;  and  Lucian,  who  was  born  in  Syria, 
calls  himself  sometimes  a  Syrian,  and  sometimes  an  Assyrian.1  Of  this  country,  Heliopolis  was 
the  capital.  It  was  anciently  called  the  city  of  Zobah.  This  was  Saba,  fPisdom.  The  province 
was  Cyrrhestica  (Crest-ica). 2  The  temple  at  Heliopolis  had  its  sacred  fishes  and  to&,  exactly 
like  those  of  India  at  this  day;  and  its  temple  was  surrounded  with  forty  pillars.3  Its  kings 
were  called  Ad,  and  Adad.  In  front  of  the  temple  was  an  immense  Linga.  Syria  and  Assyria 
seem  to  have  been  confounde'd  together.  Its  language  has  been  thought  the  oldest  in  the  world, 
because  places  and  persons  named  by  Moses  arc  better  derived  from  the  Syriac  language  than 
from  any  other. 4  It  has  twenty-two  letters,  which,  with  only  a  difference  in  shape,  are  evidently, 
the  same  as  the  Hebrew.  The  Universal  history  says,  "The  Syriac  was  not  only  the  language  of 
"  Syria,  but  also  of  Mesopotamia,  Chaldaea,  (for  there  is  no  more  difference  between  the  Chaldee 
"  and  the  Striae  than  between  the  English  and  Scotch,)  Assyria,  and,  after  the  Babylonish  capti- 
e(  vity>  of  Palestine/*5  Dr.  Hagar  says,  "The  Estrangelo  or  ancient  Syriac,  which  is  also  called 
66  Chaldaic."6  This  Syriac  character  consisted  of  lines  at  angles  5  the  following  is  a  specimen  of 
it: 


Sir  William  Jones  says,  "  The  gross  Pahlavi  was  improved  by  Zeradusht,  or  his  disciples,  into 
<c  an  elegant  and  perspicuous  character,  in  which  the  Zendavesta  was  copied  \  and  both  were 
cc  written  from  the  right  hand  to  the  left,  like  other  Chaldaic  alphabets,  for  they  are  manifestly 
"  both  of  Chaldean  origin."  8  Again,  he  says,  "  The  oldest  discoverable  languages  of  Persia  were 
"  Chaldaic  and  Sanscrit  "*  Again,  "The  square  Chaldaic  letters  found  on  Persian  ruins,  appear 
"  to  have  been  the  same  with  the  Devanagari  before  the  latter  were  enclosed  in  angular  frames." lo 
When  we  consider  that  the  Chaldee  and  the  Hebrew  are  really  the  same,  and  we  find  the  Sanscrit 
here  using  the  Chaldee  forms  of  their  letters,  only  with  the  addition  of  a  frame  as  it  is  called,  how 


1  Hagar  on  Bab.  Bricks,  p.  12.  •  Anc.  Hist.  VoL  II.  pp.  285,  &c.  s  See  Maundrell 

*  Univ.  Anc,  Hist.  Vol.  I.  p.  347.  *  Ib.  Vol.  II.  p.  292.  6  Bab.  Bricks,  p.  37.  *  Ibid.  p.  44. 

*  Asiat.  Res.  VoL  II.  p.  5?.  9  Ib  p.  54.  »  Ib.  p.  58* 


BOOK  III,    CHAPTER  II.    SECTION   I/.  237 

can  we  well  doubt  that  the  Chaldee  or  Hebrew  must  have  been  the  original  root  of  the  Sanscrit  ? 
Again,  "His  Pahlavi  (i.  e.  Anquetil's)  strongly  confirms  my  opinion  concerning  theChaldaic  origin 
*'  of  that  language."1  Again,  "Examination  gave  me  perfect  conviction  that  the  Pahlavi  was  a 
"  dialect  of  the  Chaldaic."2  Again,  he  says,  "The  ancient  letters  of  Cufah,  had  unquestionably 
"  a  common  origin  with  the  Hebrew  or  Chaldaic/5  3  Nothing  can  be  more  certain  than  that  the 
Syriac  letter  is  a  varied  form  of  the  Hebrew  $  and  it  is  nothing  but  the  inclination  every  one  feels 
to  multiply  and  divide  ancient  matters  of  every  kind  which  prevents  this  being  seen.4  Sir  W. 
Jones  says,  that  the  Armenian  language  was  originally  the  same  as  the  Zetid  and  the  Pahlavi. 5 
When  we  consider  that  all  the  Judaean  or  Chaldaean  mythos  is  here,  this  is  what  we  might 
expect. 

I  believe  the  most  common  of  all  the  causes  of  confusion  in  languages  has  arisen  from  the 
almost  universal  mistake  of  learned  men,  in  supposing  that,  because  they  see  different  forms  of 
letters,  they  see  different  original  alphabets.  If  they  could  be  brought  really  to  consider  them  all 
the  same  (the  different  forms  of  letters  making  no  difference)  with  only  some  trifling  corruptions, 
as  is  really  the  truth,  they  would  instantly  see  what  a  mass  of  confusion  would  disappear.  I  may 
as  well  be  told  that  our  three  forms  of  capitals,  small  capitals,  and  small  letters,  (to  say  nothing 
of  our  written  characters,)  are  three  alphabets,  or  that  the  Greek  two  forms  ABFA,  a/3y§3  are 
two  alphabets.  Mr.  Von  Hammer's  book  has  completely  established  the  fact,  that  all  the  nations 
had  one  alphabet  anciently,  as  the  French,  German,  and  English,  have  only  one  alphabet  now. 

On  the  Syriac  language,  Mr.  Astle  says,  "  It  was  also  the  language  of  Mesopotamia  and  Chal- 
"  dea.~-As  to  the  arts  and  learning  of  the  Syrians,  they  were  by  some  anciently  joined  with  the 
"  Phenicians,  as  the  first  inventors  of  letters  $  but  without  entering  into  this  matter,  certain  it  is 
"  that  they  yielded  to  no  nation  in  human  knowledge  and  skill  in  the  fine  arts*  From  their  happy 
"  situation  they  may  almost  be  said  to  have  been  in  the  centre  of  the  old  world  5  and  in  the  zenith 
"  of  their  empire,  they  enriched  themselves  with  the  spoils,  tribute,  and  commerce,  of  the  nations 
"  far  and  near,  and  arose  to  a  great  pitch  of  splendour  and  magnificence.  Their  language  is  pre- 
"  tended  to  have  been  the  vernacular  of  all  the  oriental  tongues."6  Again,  he  says,  "  The  Syrians 
"  therefore  are  supposed  to  have  been  the  first  people  who  brought  the  Persian  and  Indian  com- 
"  modities  into  the  west  of  Asia." 7  Their  letters  are  of  two  sorts— the  Estrangelo  and  the 
Fshito.8  I  think  neither  of  these  words  is  understood ;  but  the  word  Fshito,  into  which  the  word 
Pushto  is  written,  is  an  excellent  example  of  the  mode  in  which  modern  writers  caricature  ancient 
words. 


1  Asiat.  Res.  VoL  II.  pp.  52,  53.  *  Ib.  p.  52.    See  also  p.  64.  >  Ib  p.  7- 

*  Ancient  Arabic  letters  are  the  same  as  Cufic,  twenty-eight  in  number.    The  present  Arabic  characters  were  in- 
vented by  Ebn  Moklali,  300  years  after  Mohamed.    Ency.  Brit.  VoL  I.  p.  727- 

*  Asiat,  Res.  Vol.  Ill,  p.  12.  6  P.  38.  *  Ib,  «  See  Univ.  Anc,  Hist.  Vol.  II  pp.  293, 294, 


(    238    ) 


CHAPTER  IH. 

ROMA.      FLORA.      PUSHTO. — ALLEGORY  OF  THE  FLOWER  CONTINUED.  —  GENERAL  OBSERVATIONS. — ALLB- 
GORIES. — ALLEGORIES  CONTINUED.— RETROSPECT. 

1.  WE  have  seen  the  way,  or  something  very  like  it,  in  which  man  first  discovered  the  written 
language  of  numerical  symbols,  and  by  what  steps  he  probably  proceeded  to  discover  the  art  of 
alphabetic,  syllabic  writing.  After  he  had  discovered  the  advantage  and  followed  the  practice  of 
calling  the  sun  by  the  different  combinations  of  figures  which  made  up  his  first  cycle  of  666,  and 
which,  as  I  have  shewn,  proceeded  from  unthought-of  and  unforeseen  circumstances,  he  would  be- 
gin to  try  to  form  the  next  words  or  the  remainder  of  his  written  language,  whether  it  were  sym- 
bolic or  syllabic,  upon  some  system;  and  I  think  we  have  an  example  of  this  in  the  connexion  of 
the  various  words  having  a  relation  to  the  first  superstition,  that  is,  to  the  adoration  of  the  female 
generative  principle,  in  the  words  Flora,  flower,  flour,  pollen,  Pallas,  &c.,  &c.  We  shall  discover 
examples  of  this  in  the  history  of  the  name  of  the  eternal  city,  Roma,  which  we  shall  find  to  have 
a  near  relationship  to  the  letters  of  the  Tamuls  of  India. 

Though  the  Tamuls  now  chiefly  reside  in  the  southern  part  of  the  Peninsula,  yet  it  will  not  be 
denied,  I  think,  that  the  Tangut  and  Tangitani  of  the  North  of  India  are  the  same  in  name  as  the 
people  of  Tangiers,  and  Trichinopoly,  and  the  Telingana  country,  or  Trilinga1  of  the  South.2 
We  have  found  in  North  India  the  country  of  Daud  or  David  or  Daoudpotra,3  or  the  country  of  the 
children  of  David.  On  the  coast  of  Coromandel,  or  the  Tanjeer  or  Tanjore  coast,  we  have,  in  the 
country  of  the  Telingana  language,  a  district  called  Dravida,  from  which,  no  doubt,  our  fortress 
there  has  very  properly  taken  the  name  of  Fort  St.  David.  In  the  same  way  the  Portuguese,  set- 
tling near  the  tomb  of  the  holy  Tamas,  called  it,  and  properly  so,  the  settlement  of  St.  Thomas. 
One  name  of  Tibet  is  Pue-aehiin  or  Puek-achim.  •  The  meaning  of  the  word  Achhn  is  clear ;  the 
Pue  or  Puek  is  probably  the  same  as  Push,  meaning  flower*  It  is  said  to  mean  North,4  but  it 
evidently  is,  either  the  country  of  the  wisdom  of  the  flower,  or  of  the  flower  of  wisdom.  But  here 
we  see  obvious  signs  of  the  universal  mythos.  The  learned  Georgius  shews,  that  the  language  of 
the  Tangutani  was  probably  that  called  Estrangelo  Syrice;  here,  by  another  road,  we  arrive  at  the 
Pushto  again,  for  Pushto  was  the  name  both  of  the  Syriac  language^  and  of  that  of  the  Tamul  in 
South  India.  And  it  may  be  well  not  to  forget  the  Tanga-Tanga  of  South  America,  and  the 
traces  of  the  Hebrew  language  which  we  found  there,  and  that  the  Pushto  has  a  manifest  resem- 
blance to  the  Chaldaic.  Sir  William  Jones  says,  the  language  of  the  Afghans  in  North  India  is 
called  Pukhto  or  Pushto,5  and  it  is  EVIDENTLY  Chaldaic.  The  chief  town  of  their  country  is  called 


*  We  may  be  permitted  to  ask  the  meaning  of  the  words  Telingana  and  Trilinga.    The  second  at  once  offers  us  the 
meaning  of  triple  language,*  but  I  think  this  is  not  5ts  import,  and  that  it  will  mean  the  triple  Linga,  the  emblem  of 
theTnmurti;  and  that  Telinga  means  only  the  country  or  ana  of  the  Linga,  by  the  Hebrew  name  of  T^ri  told  or 
•6m  told,  which  has  the  meaning  of  Linga,    In  English,  we  have  the  word  in  tali  or  tally.    Telinga  is  the  same  word 
as  Kalinga,  but  it  is  written  and  pronounced  by  the  islander  JKalin§\    Crawford,  Ind.  Arch.  Hist.  Jav.  Vol.  IL  p.  226 

a  Vide  Hamilton. 

8  Daud  is  Dis  or  Di-oud— tlie  holt/  man  of  Oud  or  of  Ayoudia.    From  reference  to  this,  be  is  called  the  "man  after 
God's  own  heart,"    This  is  similar  to  the  Talut  of  Saul,  noticed  in  Volume  I.  pp.  546,  740,  741. 

*  Ency,  Load,  in  voce  Tibet.  *  Asidt.  Res,  Vol.  II.  pp.  68,  76. 


BOOK  III.   CHAPTER   III.   SECTION  1.  239 

Paish-wer,  or  Paish-or,  that  is  Paish-town. l  It  is  situated  34°.  6'.  N.  L.,  71°.  13'.  E.  Lon.,  on 
the  Cabul,  and  was  built  or  more  properly  rebuilt  by  Akbar.  The  Afghans  are  said  to  be  partly 
Sunnis  and  partly  Shiahs : 2  whence  I  conclude,  though  they  may  be  Mohamedans,  they  are  of 
neither  sect,  but  of  the  Sofees,  who  existed  before  Mohamed,  one  of  whom  I  have  shewn  him  to 
have  been.  They  are  called  Rohillas  and  Solaimani,  and  also  Patans,3  and  1  believe  Battanians. 
They  dwell  on  the  Mount  of  Solomon. 

A  writer  in  the  Oriental  Repertory  4  says,  the  Afghans  or  Afghans  have  a  language  called 
Peshtu.  It  has  a  peculiar  character,  and  seems  to  be  FULL  OF  OLD  PERSIAN.  They  are  settled 
near  Aud,  where  they  are  called  Rohillas,  and  in  the  Deccan  they  are  called  Patans.5  The  proper 
name,  that  is  the  old  name  of  the  Afghans,  is  Pooshtoon,  and  in  the  plural  Pooshtauneh.  It  is 
also  called  Pookhtauneh,  whence  the  name  Pitan,  by  which  they  are  known  in  India.6 

I  sought  long,  and  inquired  among  my  oriental  friends,  for  the  root  of  Pushto  or  Pushpo$  but 
nothing  like  a  root  could  I  find,  till  I  had  recourse  to  the  system  of  figures,  and  there  I  found  it ; 
and  it  is  very  remarkable  that  not  one  of  the  names  of  the  first  Gods,  which  I  have  found  in 
figures,  is  to  be  traced  to  any  rational  or  intelligible  etymon.  Nothing  could  well  be  more  in 
favour  of  the  system  than  this :  Pusto  is  P-80,  S-200,  T~300,  O~70=650,  Pustp  is  P=80, 
U=:6,  S-200,  T-300,  P=80=666.  Petalon  is  P=80,  T-400,  L-50,  0=70,  N=50=650.  I  will 
thank  any  friend  to  give  me  an  intelligible  etymon,  either  of  Pusto  or  Petalon. 

Thus  the  language  of  the  Syrians  and  the  Tamuls,  of  the  Afghans  and  the  Arabians,  the  Estran- 
gelo,  or  of  the  Chaldaeans  and  the  Jews,  was  the  language  of  the  Flower — 650 :  and  what  flower 
was  this,  but  the  flower  which  grew  in  Carmel,  the  garden  of  God,  which  grew  in  Nazareth,  or  in 
the  place  of  the  Natzir  ?  What  flower  was  this  but  the  flower  of  which  we  so  often  read  5  which 
gave  a  name  to  the  capital  of  Persia — Susiana  or  Susa — the  Lily  or  Lotus  ?  What  flower  but  the 
water  rose,  the  rose  of  Ise,  Iseur,  Isuren,  of  Sharon  ?  "Susan,  Liiium  vel  Rosa,  Uxor  Joachim."7 

This  was  the  flower  HUT  efyfflv,  described  iu  Parkhurst  by  the  fx  zz  with  a  mutable  but  omis- 
sible n  e,  meaning  to  open  or  burst  open,  and  by  the  word  ^¥D  pzz,  to  open,  and  by  the  word  y%  zz, 
to  break  open  as  a  flower,  and  as  a  noun  f'X  ziz,  a  flower.  Here  in  the  word  yxSpzz  we  have  the 
Push-to.  The  word  fs  »z  is  translated  in  the  LXX.  by  the  word  CTroXov,  a  leaf,  which  Park- 
hurst  says  ought  rather  to  have  been  a  flower }  and  that  flower,  I  doubt  not,  was  the  Lotus,8 

An  old  picture  found  in  Palestine  by  Dr.  Clarke  induced  him  to  make  some  remarks  on  the 
Lotus  or  Lily,  which,  he  observes,  almost  always  accompanies  the  figure  of  the  Virgin.  He  says, 
that  Nazareth,  at  this  time,  signifies  a  flower,  and,  from  St.  Jerom,  that  Nazareth  in  Hebrew  sig- 
nifies a  flower.  This  is  the  Lotus,  equally  sacred  in  India,  Egypt,  Greece  and  Syria.  The  bean 
which  it  produced  in  the  Nile  and  Ganges,  was  that  which,  when  the  mythos  was  lost,  was  believed 
by  the  votaries  of  Pythagoras  to  be  forbidden,  in  his  mystics,  to  be. eaten,9  but  which  he  really 
never  forbade. 

The  reader  has  seen  the  explanation  of  the  Lotus  or  Lily,  given  by  Mr.  Knight,  in  Volume  1. 
pp.  339,  340,  and  the  reason  why  it  was  an  emblem  of  the  prolific  powers  of  nature.  We  see  that 


1  From  this  probably  comes  the  title  of  Pesihwa.  *  Asiat.  Res.  Vol.  II.  p.  74.  *  Ib.  ?3, 

<  Vol.  II.  p  249. 

5  The  circumstance,  that  the  Hebrew,  Samaritan,  and  Syriac  or  Pushto,  have  each  twenty-two  letters,  and  these  the 
same  letters,  shews  their  original  identity. 

6  Elph.  Oabul,  Vol.  I.  p.  242.  7  Vail.  Coll.  Hib,  Vol.  JY.  Far?  I:  p.  264. 
s  I  beg  my  reader  to  refer  to  the  Virgin  ancfthe  Rose,  in  Mexico,  wpra,  p.  #£ 

a  Clarke,  Vol.  JL  p.  411,  Ed.  4to« 


240  ROMA.      FLORA.      PUSHTO. 

Dr.  Clarke  says  the  Lily  is  an  emblem  of  Christ,  because  the  word  Nazareth  means  a  flower, 
But  if  I  admit  this  means  lily,  does  it  not  mean  a  flower?  Clarke  states,  that  '*  Marinus  Sanutus- 
**  says,  *  Hsec  est  ilia  amabilis  civitas  Nazareth,  quss  florida,  interpretatur :  in  qu£  flos  campi  ori- 
<c  tur,  dum  in  Virgine  Verbum  caro  eificitur. ,.,...  .Ornatus  tamen  illo  nobili  flore,  super  quern 
"  constat  spiritum  Domini  quievisse,  Ascendet,  inquit  Isayas,  flos  de  radice  Jesse,  et  requiescet 
es  super  eum  Spiritus  Domini.3*  It  is  surprising  that  Dr.  Clarke  should  have  forgot,  that  the  Lily 
was  sacred  in  Greece,  in  Egypt,  in  Syria,  in  the  Jewish  temple,  and  in  India ;  and  the  bean  of  the 
\uiter  lily  every  where  among  the  Pythagoreans.  Christ  was  called  a  Nazarene  because,  according 
to'  Jerom,  Nazir  means  a  flower.  *  Fuller,  in  his  Palestine,  calls  Christ  both  rose  and  My. 2 

Nazareth,  the  town  of  Nazir  or  Na£a>gouo£9  the  flower,  was  situated  in  Carmel,  the  vineyard  or 
garden  of  God.  Jesus  was  a  flower ;  whence  came  the  adoration,  by  the  Rossicrucians,  of  the 
Rose  and  Cross,  which  Rose  was  Ras,  and  this  Ras,  or  knowledge  or  wisdom,  was  stolen  from  the 
garden,  which  was  also  crucified,  as  he  literally  is,  on  the  red  cornelian,  the  emblem  of  the  Rossi- 
crucians — a  Rose  on  a  Cross.  This  crucified  flower-plant  was  also  liber,  a  book,  a  letter  or  tree, 
or  Bacchus  or  IH5.  This  IH2J  was  Logos,  Linga,  letters,  LTR—650.  The  God  was  also 
called  Rose  or  Ras,  because  he  was  R-200,  0=70,  Z-90-360;  or  jBose=365;  RSzzRST-600 ; 
the  Rose  of  the  Water,  or  Water-rose,  as  it  is  called  to  this  day.  But  this  Rose  of  Sharon,  this 
Logos,  this  word,  was  called  in  Arabic  and  Chaldaean  werta  and  werd  the  same  as  our  word. 3 
Thus  it  was  both  the  Linga,  the  generative  principle,  and  Lingua,  a  word,  or  words,  language* 
How  curiously  the  system  is  interwoven,  like  rods  of  willows  into  a  basket !  It  was  Flora,  ^X^ 
n650,  which  was  the  Flora  of  the  Romans,  and  the  »T1D  pre  of  the  Hebrews,  both  meaning  a 
flower.  The  famous  Hesperides  wa*s  the  Hebrew  ff  oz  ns  pri.  The  *-)*)  pri  means  flower,  but 
the  y$  oz  means  letters  as  well  as  a  tree ;  and,  I  have  no  doubt,  is  closely  connected,  in  some 
secret  way,  with  the  allegory  of  the  Arbor  magna,  cujus  rarui  sunt  literae,  &c.  Push- to  and 
Push-pa  are  the  same.  Push,  which  means  flower,  is  the  root  of  both.  The  corruption  is  not 
greater  between  Pushto  and  Pushpa,  than  between  Pema  and  Padma — names  of  the  Lotus.  We 
have  found  Buddha  called  Pema,  Padma,  the  Lotus,  a  flower.  We  have  found  him  called  Poti- 
sato;  therefore  Poti-sato  meant  flower.  This  strengthens  my  conviction  that  the  Pubhpa  and 
Pushto  were  the  same,  and  that,  in  consequence,  the  languages  of  Western  and  Eastern  Syria,  and 
Tamul,  were  the  same,  or  at  least  had  the  same  name.  I  have  observed,  (in  p.  ,)  from  the 
Universal  History,  that  the  Mendsean  alphabet  was  the  Pushto  or  Estrangelo.  Now  the  alphabet 
given  by  Hyde,  and  said  by  him  to  have  been  carried  into  China  by  the  Tartars,  is  called  the 
Mendaean.  It  is  clearly  the  Hebrew  in  system. 

The  root  "ID  pr,  mD  pre,  or  rr®  prh,  in  Hebrew  means  fecundus,  fruit,  blossoms ;  and  from  this 
as  Parkhurst  teaches,  by  a  corruption,  probably  comes  the  Goddess  Flora,  or  it  is  the  same  as  the 
Goddess  Flora,  See  Parkhurst,  in  voce,  PHD  prh  II.  and  mo  pre.  Sir  William  Ouseley4  says, 
Flora  3>opa— Flora  fertility— HID  pre  fertility,  a  young  heifer,  a  flower;  he  says,  they  call  the 
Euphrates  4>opa,  which  means ^0100%  The  Hebrew  ITJD  prk  meaning  flower,  I  have  little  doubt, 
was  the  origin  of  the  name  of  the  Euphrates.  I  cannot  help  suspecting  that  Flora  was  an  ana- 
grammatic  corruption  of  L'phora,  that  is,  \T\&h  L,-pre.  1  should  not  venture  to  derive  Flower  or 
Flora  from  Phora,  had  I  not  Parkhurst's  authority,  but  i  think  his  reasons  quite  justify  him.5 


1  Tom,  I.  Epis  17,  ad  Marcellara.  «  Book  il  CL  vi.  p,  143. 

3  Asiat,  Res,  Vol.  II.  p.  53.  s  Trans.  Soc.  Lit,  Vol.  I.  p.  1 12 :  he  cites  Josephus,  Antiq  Jud. 

*  When  I  observe  that  the  Apocalypse  is  almost  filled  with  praises  of  the  slain  latnl),  with  which,  in  a  remarkable 
manner,  it  connects  the  cycle  of  144 ;  that  the  ceremony  of  the  slain  lamb  is  connected  with  the  flower  and  the  pollen, 


BOOK  III.    CHAPTER   III.    SECTION  1,  241 

In  addition  to  what  I  have  said  in  several  places  respecting  the  similarity  of  Cristna  and  Jesus 
Christ,  I  now  request  my  reader  to  observe  (what  I  formerly  overlooked),  that  the  celebrated 
Arjoon,  the  brother  of  Cristna,  is  nothing  but  John  with  the  epithet  Ar  prefixed.  And  I  learn 
from  Rammohun  Roy 1  that  he  was  not  the  elder  brother  of  Cristna,  as  I  have  formerly  stated, 
but,  as  John  was  to  Jesus,  he  was  his  cousin.  He  assisted  him  in  his  labours  for  the  good  of 
mankind,  and  when  he  was  killed,  the  Sun  stood  still  to  hear  the  lamentations  of  Cristna  for  his 
loss. 

All  the  names  of  Rome  are  female — Roma,  Flora,  Valentia:  neaily  its  first  and  greatest  Goddess 
was  Vebta.  Heyne  suggests  Roma  to  be  Ruma.2  No  person  has  puzzled  all  inquirers  more  than 
the  Indian  Rama,3  the  cousin  of  Cristna.  He  has  frequently  been  observed  to  have  been  to 
Cristna  what  John  was  to  Jesus;4  and  the  similarity  is  so  striking,  that  it  puts  the  identity  of 
the  two  mythoses  out  of  all  question.  Rama  is  always  written  with  the  a  long  like  the  o.  Then 
it  is  Raamaa:  RzilOO,  aazi2,  m~40,  aa:=2— 144,  a  number  so  celebrated  in  the  Apocalypse,  or 
the  prophecy  of  the  coming  of  the  Ram-Lamb  to  take  away  the  sins  of  the  world.  Lamb,  we 
have  before  seen,  is  L— 30,  Mn40,  Bzz2rr72,  another  number  peculiarly  sacred  to  the  Lamb.  On 
the  \\ord  Ram,  Georgius  says,5  "nn  Mam  vero,  et  Rem  excelsum  designat.  Et  quoniam  2J**\ 
"  Rum  Samaritan  is  caput,  et  vertex  capitis  dicitur,  petunt  fortasse  ut  in  eorum  summitate  capitis 
u  arcana  ilia  ac  mystica  precatione  oriatur  splendidus  et  corruscans  Mani."  When  I  trace  Ratfi 
to  the  vertex  capitis,  and  recollect  the  Caput  and  Ras  of  the  Arabians,  I  cannot  help  suspecting 
the  arcana  doctnna  to  have  the  same  meaning  in  each  country* 

Mr.  Niebuhr  has  shewn,  from  the  numbers  of  the  Roman  periods,  that  their  early  history  is  a 
mythos.  He  observes  that  they  have  a  peculiar  and  sacred  number  in  240.  This  makes,  in  the 
numerals,  RM  or  Ram,  Rzr200,  M=40z:240. 

The  country  of  Rome  and  the  ancient  city  built  upon  the  capitol,  according  to  Virgil,  was  called 
Struia,  country  of  the  cycle  of  650,  or  Satiern-ia,  country  of  the  cycle  of  666,  or  of  King  Lateinos 
666,  according  to  Irenseus,  Now  the  country  of  Roma  would  be  Romaia,  not  Romelia,  nor  yet 
Romania. 

Although  it  be  difficult,  perhaps  impossible,  to  prove  the  fact,  I  suspect  that,  some  way  or 
other,  as  the  Protestants  say,  (but  my  reason  is  not  theirs,)  Rome  had  the  name  of  the  beast*6 
The  Orientals  called  the  country  of  Phrygia,  which  had  the  same  name  with  it,  the  country  of 
Room.    Might  it  be  a  Tamul  name,  and  be  Rome,  with  a  Tamul  termination,  thus — Rouma-en  ? 
The  Satur-en  is  exactly  in  the  Tamul  style. 


I  cannot  help  suspecting  that  the  Pushto  is  the  same  as  the  name  Pesach,  of  the  festival  of  the  slain  lamb ;  that  Pesach, 
that  is  nD£j  psh,  ought  to  be  IDS  psd- 144 ;  and  that  this  Psd  afterwards  became  Post  or  Psto*  It  is  the  union  of  the 
peculiar  circumstances  which  renders  this  admissible  as  a  probability  5  especially  as  we  know  of  many  other  changes 
much  greater  than  this.  I  am  quite  satisfied  that,  according  to  all  the  rules  of  rational  probability,  we  can  never  calcu- 
late too  much  on  the  stories  and  names  containing  the  most  abstruse  aenigmas. 

1  This  great  man  died,  near  Bristol,  on  Sept.  27,  1833.    Ed.  *  See  Vol.  L  p,  376. 

'  We  have  not  yet  found  the  origin  of  the  word  Ram  the  brother  of  Cristna,  and  of  the  animal  of  the  zodiac.  Now, 
in  the  first  language  of  numbers,  we  find  in  the  Hebrew  the  Samach  and  the  Mem  final  to  stand  for  the  same  number 
— the  famous  number  600.  From  this  mutual  convertibility  I  think  the  Ram  and  the  Has  have  been  the  same. 

*  See  Vol.  I.  pp  648,  649.  *  Appendix  III.  p.  716. 

6  When  it  is  recollected  that  almost  every  heathen  God  had  the  name  of  666,  we  need  not  be  surprised  that  the  first 
Christians  should  call  it  the  number  of  the  least. 

VOL.  H,  2  I 


242  ROMA.   FLORA,   PUSHTO. 

R=  100 
0-70 

U  =  400 
M  n  40 
A  =  1 
E  =  5 
N  -  50 

666 

If  this  could  be  proved,  I  should  have  no  doubt  that  the  Ram  and  Rama  of  India,  which  meant 
both  Beeve  and  Sheep,  had  oiiginally  the  same  name.  All  these  things  I  leave  to  my  reader,  who 
must  determine  whether  a  number  of  little  probabilities  will  amount  to  a  great  one.  But  all  these 
effects  ought  to  he  found  if  figures  were  the  first  letters.  Much  curious  matter  respecting  the 
secret  names  of  Rome  and  Athens,  may  be  seen  in  the  third  volume  of  Nimrod,  from  pp.  194— 
206. 

Apa)[J.as  the  sweet  smell,1  means  also  a  flower,  that  is  Pushpa  or  Pushto.  This  was  the  lan- 
guage of  the  followers  of  the  Phasah  or  the  Lamb—  it  was  the  language  of  the  Flower,  of  the  Nat- 
zir,  of  the  Plosion's,  of  Flora,  of  the  Arouma,  and  of  the  flour  of  Ceres,  or  the  Eucharistia.  It  was 
the  language  of  the  pollen,  the  pollen  of  plants,  the  principle  of  generation,  of  the  Pole  or  Phallus, 
of  the  Pole  which  opened  the  Gate  of  Salvation,  and  it  was  the  Gate  itself,  the  Arca-polis,  place 
of  deposit  of  the  sacred  things  of  the  state,  which  were  the  emblems  of  the  A-pffl  or  dwine  w*Sm 
dom,—it  was  the  Pala,  the  Pallas,  (the  divine  wisdom,)  and  the  Palladium  or  pallium  of  Elijah,  or 
of  the  Lamb  of  God.2 

B0o>£  is  amor,  and  this  is  ama,  which  ama  aspirated  is  C-ama,  Amor  is  Roma.  Epo>£  is  Sora 
or  Sura,3  the  Sun*  (Sora-Cora-mandeL)  Ego>£  being  Cama  is  also  Ama  or  Venus;  in  India, 
Cama-rina,  Caina-marina,  Sea-Goddess*  Thus  Venus  and  Cupid  or  Dipuc,  that  is,  the  Virgin 
mother  and  Child  are  the  same  ;  these  are  the  black  Madonnas  and  Barnbinos  of  Italy.  If  Rama 
be  Roma  it  is  Amor  or  divine  love,  and  is  the  same  to  Cristna  as  Arjoon  or  Jnana,  wisdom,  cousin 
or  assistant  of  Jesus,  is  to  Jesus, 

There  is  a  plant  called  Amomum  or  the  Jerusalem  Rose.  Littleton  says,  "  Cum  sit  Assyriub 
"  frutex,  nomen  etiam  ipsum  ab  oriente  sumpsisse  vero  simile  est.  Quippe  Arab,  voce  NQNDn 
"  (hmama)  Amama  dicitur,  ab  CDKDn  (hmam)  i.  Columba,  cujus  pedem  refert.  M.  The  herb 
"  called  Jerusalem  or  our  Ladie's  Rose."  With  the  leaves  of  this  plant  the  Phoenix  built  her  wst. 
The  Egyptians  used  it  in  embalming  their  dead  ;  whence  Mummy,  Momia,  Mumia,  Arnomia. 
Voss.—  Here  we  have  mystery  enough.  I  do  not  doubt  that  this  was  Ama  or  Amor  or  Om,  and 
that  this  is  closely  connected  with  the  famous  Om  and  M.  All  inquirers  have  agreed  that  the  first 
sound  of  love  was  ma.  The  cycle  of  600  was  an  emanation  of  divine  love,  whence  it  was  identi- 
fied with  the  central  letter,  M,  and  thus  prefixed  as  a  monogram  to  the  vin.  Of  all  the  parasiti- 
cal plants,  there  is  no  one  more  lovely  than  the  vine  creeping  up  and  embracing  the  marital  Elm 
or  Alma.4 


i  Jones's  Lex.  s  poj-e  Sax,,  Rose  Fr.,  Rosa  Lat  ,  Ros  or  Rhos  Celtic,  }wruq  [f&rt  ]  Greek,  Rose  English. 

3  The  Persians  call  the  Sun  2t/^.  See  Vol.  L  p.  136.  From  the  Am  or  Ma  comes,  by  a  beautiful  genealogy,  I  love. 
Lasdvus  is  from  Laschmi  the  wife  of  Cristna.  I  suspect  that  Core  and  Cyrus  and  2tywj  and  Ras  and  Ros-e  and  Sir,  and 
0-sir-is  and  pw  srq>  a  choice  vine,  weie  all  mystically  connected.  Joachim  was  Abbot  of  u  place  called  Flora  or  Sora, 
ia  Cala-bria, 

*  SeePezron,  pp.  245,  257—259. 


BOOK   III.   CHAPTER  III.    SECTION  I.  243 

Piromis,  in  Coptic,  signifies  a  man,  and  is  Pi-romi.1  Here  Romi  evidently  means  Man. 
Brahma  or  Brama  is  often  called  Birouma,  which  is  nearly  the  Pi-romi  of  Egypt,  and  Pi-romis  of 
Greece,  which,  Herodotus  says,  means  xofaQ$.  "  Indeque  nata  videtur  Singaleeorum  vox  Pirinriia 
"  La-Crozio,  Pirimijaa  Relando,  mendose  fortassis  Pirimha."*  It  is  probable  that  the  Piroma, 
the  Pi  Brama,  is  the  Bacchus,  Bromos,  Bromios,  Bruma;  that  Pi-rouma  is  the  Pi- Roma,  and  th  is 
Roma,  that  is  Brama,  means  former  or  creator;  and,  that  the  words  Bra  and  Pra,  to  form  or  re- 
form or  reformer,  was  the  first  emanation  which  flowed  or  emanated  from  the  Supreme,  and  is  the 
same  as  the  Greek  pew  to  flow— Pi-roma  the  efflux,  HOLT  s%offlv3  of  the  Supreme.  The  fact  that 
Piromis  means  xaAo$  connects  it  with  the  Indian  Call  and  the  Calidei  or  Chaldaeans.  The  origi- 
nal word  for  Brahmin  may  have  been  CD*rD  Iram,  in  the  plural  J>D>TO  bramin.  The  word  may 
come  from  *O  br,  which  means  to  create,  or  a  creator  or  giver  of  forms.  Bra  means  factor  and 
fecit ;  and  as  the  priests,  in  consequence  of  the  regimen  style,  5.  e.  the  rude,  unfinished,  inartificial 
style  of  writing,  took  the  names  of  their  Gods,  so  came  the  name  Brahm.  A  Bram,  or  one  of  the 
Bramin,  was  a  priest  of  Bra  or  of  the  factor  M  or  OM,  or  the  factor  M  or  OM.  Let  It  be  recol- 
lected that  I  have  shewn,  it  was  from  the  invention  of  the  cycles,  that  all  these  religions  or  super- 
stitions had  their  origin.  The  cycles  with  the  high  priests  produced  astronomy,  with  the  low 
priests  and  the  vulgar,  superstition.  Br  Son,  by  the  reg.  Son  of  Br,  has  been  converted  into 
Son  Br. 

Georgius  says,  that  Amida  or  Omyto,  maximus  Deus  Japonensium,  is  un  embl^me  de  la  Evolu- 
tion des  si^cles. 3 

To  the  celebrated  society  of  the  Rossicrucians  or  Rose'-cruxians  I  have  before  alluded.  *  I  am 
j>ot  a  member  of  this  society,  therefore  I  cannot  betray  any  secrets.  This  society  is  closely  allied 
to  the  Templars ;  their  emblem  or  monogram  or  jewel,  or  as  malicious  and  bigoted  adversaries 
would  say,  their  object  of  adoration  is  a  Red  Rose  on  a  cross,  thus—- 


When it  can  be  done,  it  is  surrounded  with  a  glory,  and  placed  on  a  Calvary.  When  it  is  worn 
appended  and  made  of  cornelian,  garnet,  ruby,  or  red  glass,  the  Calvary  and  glory  are  generally 
omitted.  This  is  the  Naurutz,  Natzir,  or  Rose  of  Isuren,  of  Tamul,  or  Sharon,  or  the  Water 
Rose,  the  Lily,  Padma,  Pema,  Lotus,  crucified  for  the  salvation  of  man~crucified  in  the  heavens 
at  the  vernal  equinox :  it  is  celebrated  at  that  time  by  the  Persians,  in  what  they  call  their  Nocr 
Ros£,5  i.  e.  Neros  or  Naurutz.  The  word  Nou  is  the  Latin  novus,  and  our  new,  which,  added 
to  the  word  Rose,  makes  the  new  Rose  of  the  vernal  equinox,  and  also  makes  on  the  Rose  of  the 
P2J5  Rss—360 ;  and  the  SPS  Xrs,  or  cross,  or  crs,  or,  with  the  letter  e  added,  the  Mose~=36&  ; 
in  short,  the  God  of  Day,  the  Rss  or  divine  wisdom,  X,  PS,°  Cross-Wisdom  (Ethiopice).  When 

1  Univ,  Hist.  Vol.  I.  p.  426.  *  In  Tom.  VI.  de  Ritib.  Relig,  Ind,  p.  295,  Georg.  Tibet.  Alph.  p.  99. 

3  Alph.  Tib.  p.  131.  *  Vol.  I.  pp.  723,  809.  *  M&lcolm's  Hist  Pers.  II.  p,  406. 

6  The  monogram  witli  which  the  title-page  of  the  Latin  Vulgate  is  ornamented,  which,  as  I  have  stated,  was  given  me 


244  ALLEGORY   OP  THE   FLOWER   CONTINUED. 

the  word  JW)  is  used  in  the  first  verse  of  Genesis,  instead  of  an  rs,  it  may  either  be  in  the  plural 
or  the  s  and  t  may  be  used,  like  the  Greek  Sigma-tau,1  joined  to  the  very  common  practice  of 
inserting  the  sacred  name  of  God  I  or  jod,  as  our  learned  men  say  for  the  sake  of  metre,  (in  which, 
I  doubt  not,  sacred  writing  was  originally  written,)  but  the  learned  Jews  say  it  was  thus  used  for 
the  sake  of  a  mystery.  The  word  is,  then,  really  Rst*  Templars,  Rossicrucians,  Royal  Arch 
Masons,  you  all  know  that  there  is  nothing  incredibly  recondite  in  this. 

2.  Buddha  is  said  to  have  been  crucified  for  robbing  a  garden  of  a  flower.  He  is  also,  like  the 
emblem  of  the  Rossicrucians,  called  a  Flower,  a  Rose,  a  Padma,  a  Lotus,  a  Lily,  and  Jesus  Christ 
is  called  afloioer.  The  Virgin  in  the  pictures  of  the  annunciation,  is  always  presented  with  a 
flower  by  the  ministering  angel,  and  that  flower  is  the  Lotus  or  Lily.  In  Mexico  the  same  thing 
is  done,  only  the  flower  is  a  rose.3  I  account  for  the  fact  that  Buddha  was  both  thejflower  and 
the  robber  of  the  floiuer,  from  the  regimne  of  the  language ;  (the  Indians  admit  their  ignorance ;) 
from  which  the  robber  of  the  flower  became  the  robber-flower.  If  this  were  the  case,  it  would  be 
naturally  aided  by  the  beauty  of  the  simile.  The  admitted  ignorance  of  the  Indians  opens  the  door 
to  this  explanation,  as  a  probability,  till  something  more  satisfactory  is  discovered.  He  was  a 
flower,  because  as  flour  or  pollen  he  was  the  principle  of  fructification  or  generation.  He  was 
flour,  because  flour  was  the  fine  or  valuable  part  of  the  plant  of  Ceres  or  wheat,  the  pollen  which 
I  am  told,  in  this  plant,  and  in  this  plant  alone,  renews  itself  when  destroyed.  When  the  flour, 
pollen,  is  killed,  it  grows  again  several  times.  This  is  a  very  beautiful  type  or  symbol  of  the  re- 
surrection. On  this  account  the  flour  of  wheat  was  the  sacrifice  offered  to  the  Xp^^  or  Ceres  in 
the  Eo^apjgm,  In  this  pollen  we  have  the  name  of  pall  or  pallium,  and  of  Pallas,  in  the  first 
language  meaning  wisdom.  From  this,  language,  logos,  linga,  wisdom,  all  came  to  be  identified 
with  letters,  the  tree,  liber,  Bacchus.  Thus  when  the  devotee  ate  the  bread  he  ate  the  pollen, 
and  thus  ate  the  body  of  the  God  of  generation  :  hence  might  come  transubstantiation. 4  From 
this  it  came  to  pass,  that  the  double  allegory  of  the  knowledge  of  good  and  evil,  and  of  the  know- 
ledge of  the  generative  power  in  the  female,  then  in  the  male,  and  the  knowledge  of  letters  and  of 
wisdom  arose,  and  were  blended  into  one. 

I  cannot  help  suspecting,  that  from  the  association  of  ideas  the  words  flour  and  flower,  and  to 
flow  as  the  secretion  of  the  female  flows,  the  root  of  the  word  flour  came  to  be  connected  with 
those  different  mythic  subjects,  and  to  have  meanings,  though  evidently  by  association,  connected, 
yet  in  almost  every  respect  different.  What  do  we  mean  by  deflowering  a  woman  ?  and  whence 
arose  the  phrase  ?  Surely  the  least  reflection  will  tell  us. 

The  Raj  is  an  emanation  of  the  Solar  power,  a  Ray  or  Ras,  wisdom.  As  the  principle  of  gene- 
ration he  was  the  Push  or  Pollen,  thus  he  was  called  a  flower.  The  Raj  may  have  been  the  Rose 
or  Flower, 

Professor  Haughton  says,  in  his  Laws  of  Menu,  "  The  translator,  in  rendering  the  word  Ba/as 
"  by  *  blood*  has  made  the  legislator  adopt  a  vulgar  prejudice  to  which  he  was  superior.  That 
Cfc  word  does  not  mean  blood,  but,  according  to  the  Hindus,  the  fructifying  medium ;  they  apply  it 
"  equally  to  the  pollen  of  a  flower,  or  the  monthly  secretion  of  a  female  ;  both  being  indispensable 


by  a  Catholic  priest.  It  is  placed  on  the  breast  of  an  allegorical  figure  which  wears  three  crowns  —  three  crowns, 
not  solely,  if  it  he  at  all,  emblematical  of  Heaven,  Earth,  and  Hell,  but  also  emblematical  of  an  incarnation  of  the 
Creator,  the  Preserver,  and  the  Destroyer— an  incarnation  of  the  Trinity  or  the  Triumrti. 

1  See  Vol.  I.  p.  54— the  word  cut  for  cus. 

3  The  Rst  is  the  Persian  mythological  name  Rust-an.    If  there  was  such  a  man  he  took  the  sacred  name. 

*  See  supra,  p,  32.  *    *  See  supra,  p.  64. 


BOOK   lit.   CHAPTER   III,   SECTION  3.  245 

"  to  precede  production,  the  one  in  all  vegetable,  and  the  other  in  the  human,  and  in  some  animal 
"  bodies.  One  of  the  terms  by  which  this  appearance  is  known  in  Sanscrit,  viz.  pushpa  a  flower, 
c*  will  strikingly  support  the  idea  of  an  ancient  connexion  between  the  popular  opinions  of  the 
f*  Gothic  and  Hindu  nations/'1  I  beg  my  reader  to  look  back  to  Volume  I.  p.  261,  where  he 
will  find  something  which  I  did  not  then  choose  to  explain. 

ToSov  means  a  Rose.  I  cannot  help  suspecting  that  the  word  *po8  had  its  origin  in  the  idea  of 
Ray,  Rad-ius.  The  Rose  of  Sharon  being  the  Sun  or  Rhadius,  Scythian  reix,  Punic  resch, 
Spanish  rey>  French  ioy9  all  according  to  Postel  from  the  Hebrew  two  row,  rosch,  chief,  head. 

Radha*  was  the  wife  of  Cristna:  if  the  wife  were  Radha,  the  husband  would  be  Radhus,  i,  e. 
Radhus,  or  the  Sun,  was  Radius,  The  crucified  rose  and  the  crucified  solar  emanation,  convince 
me  of  the  close  connexion,  indeed  of  the  identity,  of  the  mythoses,  though  I  cannot  exactly  con- 
nect them  together. 

The  Buddhists,  the  natives,  of  Tibet  hold  the  Grand  Lama  to  be  always  the  same  person — same 
Buddha  only  reincarnated,  or  renovated,  in  a  new  mundane  case  or  body.  And  I  believe  that 
Jesus  Christ  was  considered  by  some  Christians  to  be  a  renewed  incarnation  from  Adam  and 
Noah,  and  that  this  was  one  of  the  reasons  for  the  careful  setting-forth  of  his  pedigree,  in  the  New 
Testament.  Thus  he  was,  in  fact,  Adam.  But  Adam  sinned,  and  for  his  sin  he  was,  in  the  per- 
son of  Jesus  Christ,  crucified.  He  ate  the  forbidden  fruit^  the  consequence  of  which  was  that  he 
immediately  learnt  that  he  was  naked,  yielded  to  temptation  and  stole  the  flower  of  the  garden. 
But  the  flower  which  he  stole  was  of  a  very  different  description  from  the  common  flower  j  he 
stole  the  flour,  the  pollen,  of  an  animated  plant.  After  his  theft,  in  that  plant  there  was  no 
more  pollen*  In  the  natural  circumstances  of  the  first  pair  there  would  never  be  any  more  flower 
to  be  seen.  The  female  plant  would  produce  no  more  pollen.  In  the  natural  healthy  state  she 
would  produce  children  so  quick  as  to  prevent  the  exhibition  of  more  till  it  finally  ceased,  For 
this  robbery  he  suffered  death.  The  theft  of  this  flower  brought  sin  and  death  into  the  world. 
There  was  no  sin  before  this  theft. 

My  allegorical  explanations  will  not  be  thought  too  recondite  by  persons  who  have  studied  the 
character  of  the  oriental  nations  in  these  matters ;  many  examples  might  be  produced,  but  I  shall 
cite  only  one.  A  Vizir  having  divorced  his  wife  Chemsennissa,  on  suspicion  of  criminal  conversa- 
tion with  the  Sultan,  her  brothers  applied  for  redress  to  their  judge,  "  My  Lord,"  said  they, 
"  we  had  rented  to  Felrouz  a  most  delightful  garden,  a  terrestrial  paradise;  he  took  possession  of 
**  it  encompassed  with  high  walls 9  and  planted  with  the  most  beautiful  trees  that  bloomed  with  flowers 
"  and  fruit.  (Compare  Cant.  iv.  1-2—14.)  He  has  broken  down  the  wails,  plucked  the  tender 
"  flowers,  devoured  the  finest  fruit,  (comp.  Cant,  v.  1,)  and  would  now  restore  to  us  this  garden, 
"  robbed  of  every  thing  that  contributed  to  render  it'  delicious,  when  we  gave  him  admission  to  it." 
F&irouz,  in  his  defence,  and  the  Sultan  in  his  attestation  to  Chemsennissa's  innocence,  carry  on 
the  same  allegory  of  the  garden. 3 

3.  I  must  now  request  my  reader  to  look  back  to  Volume  I,  pp.  4*28,  429,  and  he  will  there  see 
a  description  of  Callida  or  Ur  of  the  Chaldees,  and  he  cannot  fail  to  be  struck  with  the  flattering 
account  which  is  there  given  by  Col.  Tod  without  his  having  the  slightest  idea  of  what  he  was 
giving  a  description,  namely,  of  the  country  and  ancestors  of  Abraham.  It  well  supports  my  opi- 
nion, that  the  Chaldaeans  were  the  first  possessors  of  the  knowledge  of  letters,  and  indeed  of  magic 

*  Haughton's  Menu,  Note  66.  *  See  Vol.  L  p.  586. 

s  Parklrarst's  Lex.  in  voce  ji  gnt  which  means  garden.  This  word  seems  to  be  the  origin  of  our  word£w«fe»j  which 
was  probably  more  like  the  ancient  word ;  for  words  seldom  grow  longer  by  age.  From  this  root  came  the  Sanscrit 
protector  of  gardens — Gan-isa-p  gn  #»»  m ;  the  Sanscrit  fr&m  the  Hebrew,  as  might  be  expected. 


246  GENERAL  OBSERVATIONS. 

and  astrology,  which,  in  fact,  were  but  the  knowledge  of  that,  a  part  of  which  I  shewed,  in  Volume 
I.  p.  677,  to  have  been  possessed  by  Roger  Bacon.  As  the  knowledge  of  these  things  gradually 
became  public,  they  gradually  ceased  to  be  mysteries,  until  at  last  there  were  scarcely  any  left. 
And  as  this  effect  took  place  by  very  slow  degrees,  during  thousands  of  years,  it  would  not  any 
where  be  recorded.  In  fact,  it  would  not  be  perceived  by  the  mystics  themselves.  The  secrets 
of  Roger  Bacon  were  the  last  of  them. 

The  learned  Bailly,  after  years  of  patient  inquiry  and  close  investigation,  came  to  the  conclu- 
sion, that  all  the  learning  of  the  Greeks  and  of  the  Eastern  nations  was  but  the  debris  of  learning 
of  a  nation  of  scientific  persons  who  had  lived  in  a  former  time  ;  and  I  have  no  doubt  that  had  he 
not  been  prematurely  cut  off  by  the  miscreants  of  Paris,  he  would  have  proved  the  truth  of  his 
doctrine.  This,  however,  appeared  so  paradoxical  to  his  countrymen,  that  I  believe  no  one  has 
attempted  seriously  to  follow  up  his  discoveries.  The  more  I  examine  the  more  I  become  con- 
vinced that  there  was  a  race  of  antediluvians,  and  that  they  weie  a  very  learned  race. 

I  believe  the  ancient  mysteries,  like  almost  all  religious  rites  and  ceremonies,  arose  by  degrees 
from  circumstances,  and  from  the  natural  failings  and  feelings  of  mankind.  It  cannot  be  denied, 
that  man  has  a  natural  propensity  to  monopolize  and  appropriate  to  himself  what  tends  to  distin- 
guish him  from  his  fellow- creatures,  and  to  elevate  him  above  them.  From  the  gratification  of 
these  feelings,  when  the  art  of  writing  was,  by  degrees,  discovered,  it  was  closely  concealed,  and 
became  what  we  call,  or  a  part  of  what  we  call,  the  magic  art.  I  believe  the  ancient  mysteries 
consisted  in  the  knowledge  of  letters  and  the  higher  branches  of  arithmetic,  astronomy,  and  the 
theory  of  cycles  which  I  have  described  \  and  in  other  branches  of  natural  science,  such  as  the  use 
of  the  loadstone,  compass,  the  telescope,  &c. l  In  short,  every  part  of  science  which  could  be  con- 
cealed, and  as  long  as  it  was  concealed,  was  a  mystery. 

If  I  be  right  in  my  idea,  and  I  know  no  other  way  of  accounting  for  many  anomalous  facts,  that 
writing  was  made  originally  from  the  top  downwards,  was  by  symbols,  was  secret,  and  escaped 
from  the  mysteries  by  degrees,  the  extraordinary  way  in  which  proper  names  in  all  languages  are 
mixed  or  written,  which  our  grammarians  have  honoured  with  technical  terms,  such  as  anagram 
and  metathesis,  may  be  easily  accounted  for.  Of  this  the  name  of  God  in  Chinese,  Tien  or  Neit2 
is  an  example.  This  will  account,  in  a  satisfactory  manner,  for  the  different  directions  in  the 
styles  of  writing,  as  well  as  for  the  confusion  in  the  poweis  of  notation  of  the  latter  numbers  of 
the  Hebrew  and  Greek  alphabets,  and  it  will  also  explain  the  reason  why  we  have  so  many  places 
called  by  the  same  names.  They  were  all,  originally,  secret  and  religious  names,  which  by  de- 
grees came  into  common  use.  Every  country  had  names  of  places  to  suit  (in  its  religious  ceremo- 
nies, processions,  &c.)  the  universal  mythos ;  but  each  must  also  have  had  other  names,  some  only 
of  which  have  come  down  to  us,  We  now  hear  much  more  of  the  sacred  names,  than  of  the  com~ 
mm  ones,  because  ail  the  ancient  books,  before  Herodotus,  were  sacred  books,  Originally,  writing 
was  used  for  nothing  but  the  affairs  of  religion.  This  theory,  and  I  think  I  may  say  this  verified 
theory,  will  account  fot  every  difficulty.  The  doctrine  of  secrecy  which  I  here  suggest,  is  in  per- 
fect keeping  with  whfct  we  know  of  all  the  habits  of  the  ancients,  and,  indeed,  of  all  mankind. 
Have  we  not  in  every  trade  a  craft  or  mystery?  The  examples  which  I  have  already  given  of 
scientific  discoveries  secreted,  which  had  no  concern  with  religion,  made  by  such  men  as  Newton, 
strongly  support  me.  There  is  no  reason  to  believe  that  Pythagoras  ever  made  public  his  know- 
ledge of  letters,  even  if  he  possessed  it.  He  left  not  a  written  sentence  behind  him,  though  he 
dealt  so  largely  in  numbers— arithmetic  and  geometry.  This  is  borne  out  by  the  positive  testi- 

1  See  VoL  L  p.  341.  *  See  Ib.  p.  429,  and  wpru>  p,  36, 


BOOK  III.    CHAPTER   III.   SECTION  4,  247 

mony  of  the  treatise  found  by  Mr.  Von  Hammer  in  Egypt— that  every  learned  man  had  a  letter 
of  his  own,  in  which  he  endeavoured  to  conceal  his  doctrines.  This  book  of  Ben  Wassih's  is  as 
good  evidence  of  the  fact  as  can  be  expected;  and,  all  circumstances  considered,  it  is  really  good 
evidence.  The  attempt  to  monopolise  knowledge  seems  to  have  been  one  of  the  most  predominant 
passions  in  all  ages :  and  it  is  easily  to  be  accounted  for,  as  knowledge  is  power.  The  vanity  of 
man  is  flattered  also,  in  being  wiser  than  his  neighbour. 

I  once  more  repeat,  that  the  sacred  mystic  dances,  music,  poetry,  or  the  art  of  composing  in 
rhythm  or  lines  in  certain  numbers  of  short  and  long  syllables,  and  acrostics,  were  all  inventions 
for  aiding  the  memory,  before  the  art  of  writing  in  syllables  was  discovered.  I  find  great  difficulty 
in  believing  that  the  persons  who  possessed  the  astronomical  science,  evinced  by  their  knowledge 
of  the  neros,  by  their  placing  of  the  pyramids,  and  by  the  cycles  displayed  in  many  of  the  Druidi- 
cal  monuments,  such  as  Stonehenge,  Abury,  &c.,  can  have  been  ignorant  of  the  art  of  writing — 
and  these  facts,  among  other  circumstances,  induce  me  to  think  it  was  known  long  before  it  was 
made  public.  Although  the  Chinese  language  is  called  the  flowery  language,  or  language  of 
flowers,  it  appears  in  this  to  include  trees,  so  that  it  would  have  been  better  called  language  of 
plants. l  They  considered  a  tree  to  be  a  symbol  of  knowledge. 

4.  There  can  be  no  doubt  that  one  of  the  meanings  of  Genesis  was,  that  by  eating  of  the  fruit 
of  the  forbidden  tree,  the  tree  of  wisdom  or  knowledge,  a  knowledge  of  the  sexes  was  acquired, 
and  the  consequent  propagation  of  the  species.  And  when  1  consider  again  the  numerous  allego- 
ries drawn  from  trees,  that  the  Hebrew  word  ftf  oz  means  a  fruit-tree,  and  W  oze  and  3#>  w~ 
counsel,  i.  e.  wisdom,  all  evidently  the  same,  I  cannot  help  seeing  that  the  allegories  allusive  to 
trees  and  letters,  are  drawn  from  the  second  book  of  Genesis,  or  the  allegory  of  the  second  book 
of  Genesis,  the  tree  of  knowledge,  &c.,  is  drawn  from  trees  and  letters,  and  which  of  these  is  the 
case  is  a  curious  subject  of  inquiry.2  There  is  great  probability  that  the  allegory  of  the  tree  and 
letters  arose  from  natural  circumstances.  The  bark,  the  leaves,  and  the  stem  of  the  tree,  became 
vehicles  for  conveying  wisdom  by  means  of  letters,  from  the  fortuitous  circumstance  of  being  the 
most  convenient  substances  on  which  to  inscribe  them,  I  suppose  about  the  time  the  ciphers  or 
numeral  letters  were  invented,  the  plan  or  custom  of  using  the  bark  of  a  tree  on  which  to  inscribe 
them  would  be  also  adopted.  Perhaps  the  circumstance  of  the  leaf  of  each  tree  being  used  to 
express  a  number,  might  give  occasion  to  the  first  numeral  letters  to  have  the  names  of  trees,  and 
from  a  union  of  these  causes  might  arise  all  the  beautiful  and  almost  innumerable  allegories  of 
Genesis,  and  of  the  Eastern  nations.  The  origin  of  the  idea  of  the  tree  being  the  emblem  of  wis- 
dom is  very  clear. 

Under  the  magical  symbols  which  we  call  ciphers  or  letifs,  leaves,  letters,  all  science  or  learning 
or  wisdom  was  concealed;  and  it  is  perfectly  clear  that  the  words  letif,  leaf,  and  letter,  were 
really  the  same.  But  I  do  not  see  how  the  knowledge  of  wisdom  should  make  man  know  that  he 
was  naked;  this,  I  think,  might  be  merely  the  gross  and  literal  meaning  of  the  text;  and,  from  a 
consideration  of  all  the  concomitant  circumstances,  I  am  induced  to  suspect  that  this  gross  mean- 
ing was  only  used  to  conceal  the  beautiful  and  refined  doctrines  contained  in  the  mysteries  relating 
to  trees  and  knowledge,  but  which  would  be  converted,  as  far  as  possible,  according  to  the  pre- 
vailing fashion,  into  allegories  also.  All  these  allegories  respecting  trees  must  have  been  totally 
incomprehensible  to  persons  who  did  not  understand  the  nature  of  letters  and  writing.  They 


1  See  Vail.  Coll.  Hib.  Vol,  V,  pp.  144,  145. 

-  It  may  be  observed  that  it  is  not  necessary  that  the  allegory  in  the  first  book  of  Genesis  should  be  the  same  as  the 
allegory  in  the  second.    As  there  are  certainly  two  histories,  there  are  probably  two  allegories. 


248  ALLEGORIES. 

must  indeed  have  been  an  impenetrable  mystery;  but  I  am  quite  certain  that  there  are  two  clear 
and  distinct  allegories. 

As  I  have  just  said  the  mysteries  themselves  arose  from  natural  circumstances.  I  suppose  the 
knowledge  of  the  Trimurti  and  the  other  doctrines  of  the  Gnosis  or  Wisdom,  the  branch  of  the 
Cabala  called  Berasit,  explained  by  me,  was  the  secret  of  secrets,  the  grand  arcanum  ;  that,  along 
with  this,  one  of  the  first  secrets  was  the  knowledge  of  the  art  of  writing  and  reading.  From  the 
extreme  difficulty  of  acquiring  the  art  of  writing  and  reading,  it  would  almost  necessarily  be  a 
secret  science  even  without  any  intention  at  first  of  making  it  so.  The  knowledge  of  Wisdom 
became  the  knowledge  of  letters*  All  wisdom  was  conveyed  by  letters,  by  the  liber,  the  leaves, 
the  bole,  the  stem  of  the  tree  5  thus  the  tree  became  the  tree  of  knowledge  to  make  man  wise, 
forbidden  to  all  but  the  initiated.  I  believe  that  all  the  deep  sciences  were  mysteries  —  astronomy, 
astrology,  the  higher  branches  of  arithmetic,  and  mathematics,  were,  at  first,  all  mysteries  —  mys- 
teries which  decreased  in  number  as  these  sciences  or  secrets  were  discovered  by  the  mass  of 
mankind  ;  and  all  these  sciences  were  concealed  in  letters,  and  letters  themselves  were  concealed 
in  the  names  of  the  leaves  of  trees.  I  believe  that  one  class  or  caste,  called  by  a  variety  of  names, 
but  by  us  Chaldseans,  were,  as  I  have  repeatedly  remarked,  the  possessors  of  the  secret.  Hesy- 
chius  says,  XaASouor  ysvog  ^,aya)V  Travra  yiv^frxovr^ov.1  The  observation  is  very  important.  It 
shews  the  character  which  those  persons  had  in  his  time.  They  were  like  the  Freemasons  of  the 
present  day;  they  became  divided  into  different  bodies,  as  we  have  Masons,  Rossicrucians,  Tem- 
plars, &c.  ;  and  even  each  body,  in  different  places,  having  some  difference  in  their  ceremonies  as 
our  Masonic  societies  have;  but  still  the  same  general  characteristic  features  are  at  the  bottom. 
Such,  for  instance,  as  we  see  in  the  names  of  places  in  all  countries,  and  all  countries  having  the 
general  mythos  of  the  ten  avatars  to  finish  at  the  end  of  the  six  thousand  years,  and  to  begin 
again,  and  be  renewed  in  saecula  sseculorum.  It  is  the  natural  course  of  events,  that,  in  different 
nations  and  in  different  periods  considerable  variations  should  arise,  and  not  more  have  arisen  than 
might  be  reasonably  expected,  allowance  only  being  made  for  these  natural  causes.  The  Caside- 
ans,  the  Chaldaeans,  the  Essenes,  the  Therapeutae,  the  Mathematici,  the  Freemasons,  the  Carme- 
lites, the  Assassins,  Magi,  Druids,  were  all  the  same,  and  all  held  the  Chreestian  doctrine,  and 
received,  at  their  rite  of  baptism,  which  was  universal,  a  Chreestian  name,  and,  by  this  rite,  were 
admitted  to  the  first  step  of  initiation  into  the  mysteries.  Here  was  the  reason  of  the  universal 
toleration  after  the  union  of  the  two  great  sects  of  the  Linga  and  loni  took  place, 

On  admission  into  the  highest  mysteries,  the  rite  of  circumcision  was  administered,  or,  perhaps, 
originally,  it  was  the  general  rule,  that  every  one  who  was  intended  for  the  order,  should  be  cir- 
cumcised in  his  youth.  The  word  circumcised,  as  I  have  before  observed,  has  the  meaning  also  of 
initiation.  It  is  known  that  into  the  high  mysteries  of  Egypt  and  Eleusis  no  person  was  admitted 
who  was  not  circumcised,2  though  neophytes  were  constantly  admitted.  Besides,  every  person 
once  admitted  would  choose  to  have  his  children  admitted,  and  thus  the  order  was  kept  alive  ;  and 
thus  it  was  that  the  order,  as  we  have  found,  was  both  hereditary  and  not  hereditary.  The  Monks 
constituted  a  class  or  order,  at  first  perhaps  the  elect  or  perfect,  or  only  the  persons  admitted  into 
the  very  highest  mysteries.  Perhaps  only  the  persons  who  performed  the  functions.  In  the  Cul- 
dees  of  lona  and  in  Wales,  there  were  both  married  and  unmarried  members  of  the  convents  ;  but 
probably  this  was  an  abuse.  Pythagoras  became  a  neophyte,  and  was  admitted  by  the  ceremony 
of  circumcision. 

We  will  now  return  to  the  flower.    In  India,  Buddha,  as  already  stated,  robbed  the  garden  of  a 


Hesych,  Lex  voce  X«^««<,    Hagar,  Bab.  Bricks,  p.  21.  «  See  Vol.  I.  pp.  304,  724,  759. 


BOOK  III.    CHAPTER   III.    SECTION  4.  249 

Sower,  for  which  he  died.  In  Western  Syria  the  female  presents  the  fruit  of  the  tree  of  the  gar- 
den of  love  or  wisdom  to  the  male,  by  which  means  the  death  and  regeneration  of  man  ensue,  and 
without  which  the  species  would  not  have  passed  on  to  futurity.  Now  what  were  the  flowers  of 
which  the  male  deprived  the  garden  of  delight  alluded  to  above  ?  If  my  reader  will  carefully  con- 
sider every  meaning  which  the  word  flower  or  flour  or  pollen  possesses  in  plants  and  animals,  in 
short  in  all  nature,  he  will  then  readily  answer  the  question.  And  if  he  wish  to  know  what  was 
the  kind  of  fruit  presented  by  the  female  to  the  male  to  produce  the  prolongation  of  the  species, 
he  may  ask  any  naturalist,  or  even  village  surgeon,  and  he  will  tell  him  that  the  apples  of  love,  the 
ova,  are  not  the  produce  of  the  male,  but  of  the  female.  They  were  the  apples  of  knowledge,  be- 
cause, by  being  presented  to  the  male  and  tasted  by  him,  he  acquired  a  delicious  knowledge  which 
he  never  knew  before,  and  he  caused  the  renewal  of  the  animal,  from  generation  to  generation,  to 
be  ultimately  absorbed  in  the  To  Ov.  Here  we  have  the  apples  of  knowledge  in  the  garden  of 
delight.  The  flower  spoken  of  above  was  that  without  which  there  would  be  no  generations  or 
regenerations,  it  was  the  grand  ornament  of  the  garden,  and,  in  this  sense,  the  flower  or  plant  of 
wisdom  or  knowledge.  Without  its  stimulating  and  nourishing  power  there  would  be  no  fructi- 
fication. The  plant  was  worthless  without  it.  It  was  the  flower  of  wisdom — ttte  Pla,  Pallas, 
Palladium,  Pallium,  and  the  Pollen  of  every  plant  5  and,  with  men  who  did  not  possess  the  recon- 
dite knowledge  of  anatomy,  it  became,  by  mistake,  the  Phallus.  I  suppose  I  need  not  point  out 
to  my  reader  what,  in  this  allegory,  constituted  the  garden,  the  Can-ia,  the  Fui^,1  The  female 
presented  to  the  male  the  apples  of  love,  the  ova.2  He  tasted  and  fell.  With  the  increase  of  the 
species,  cares  and  sorrows  arose,  the  ground  became  overrun  with  thorns  and  briars,  and  the  gar- 
den of  delight  faded  away.  From  this  first  act  came  all  the  good  and  all  the  evil  in  the  world ; 
without  it  there  had  been  neither  good  nor  evil.  The  being  man,  mannus,  homo,  was  [allegori- 
cally]  not  an  animal ;  it  was  a  plant.  It  is  the  only  being  in  whom  red  blood  circulates,  who  at 
the  same  time  masticates  food  and  produces  flowers — which  flowers  bear  fruits — of  which  flowers 
the  male  despoiled  the  female,  and  thus  propagated  the  species.  There  is  yet  one  other  animal 
which,  circulating  red  blood,  bears  flowers :  but  what  is  its  Indian  name  ?— Kami-man,  the  Mon- 
key or  Ape. 

The  Greek  was  first  written  without  vowels,  and  from  top  to  bottom,  and  called  Petalon.  But 
Petalon  means  a  leaf,  or,  as  I  suspect,  #  tree,  and  TrsraXa  would  be  trees.  From  this  came  the 
petals  of  flowers.  ./Eneas  descending  to  the  Shades,  passed  an  elm-tree  loaded  with  dreams.  The 
alpha,  in  Irish  ailm  or  elm-tree,  was  the  trunk  of  the  tree  of  letters,  and  has  evidently  a  close  con- 
nexion with  the  elm-tree  of  Virgil,  and  with  the  Greek  style  of  writing,  called  petalon  or  leaf 
writing*  Nothing  can  be  more  striking  than  that  the  Greek  upright  writing  should  be  called  a 
tree.  But  the  letters  were  written  upright,  axibus  ligneis,  or  on  stems  of  trees.  If  we  look  at 
and  consider  these  figure  systems,  evidently  all  identical,  we  must  observe,  that  the  first  and 
tenth  and  hundredth  forms  are  all  the  same.  The  a  is  the  first  letter  of  the  tree  elm,  ailm,  and 
answers  to  the  figure  one.  1  suspect  that  the  first  name  of  the  elm  was  ilra  ;  that  there  was  ori- 
ginally no  vowel  a,  but  the  oin  ;  that  it  was  afterward  added  to  the  ilm  when  found  to  be  wanted ; 
and  that  this  tree  was  called,  at  various  times,  ailm,  ilm,  elm,  or  oeilm,  or  ulm.  Being  the  name 
of  the  monad  To  Ov,  it  naturally  came  to  have  the  meaning  of  the  first  solar  cycle,  M=600,  Ur;6, 


1  We  read  that  the  garden  was  robbed  of  its  flower.    Was  this  garden  Eva?    I  think  the  Hebrew  [j  #n  was  not  only 
garden,  but  it  was  also  ywnj.   Here  we  have  the  same  story,  only  somewhat  differently  told. 

4  As  the  woman  possesses  the  seed,  the  ova,  not  the  man,  that  text  is  peculiarly  proper  which  says,  "  the  seed  of 
the  woman,"  not  the  seed  of  the  man,  "shall  bruise,"  &c. 
VOL.   II.  2  K 


250  ALLEGORIES. 

I- 10,  L-50r:666  5  and  I  suppose  that  the  Saeae  or  Saxons  called  their  famous  city  Ulm  after  it, 
as  they  called  their  city  in  the  Siamese  Judia,  and  in  Western  Syria,  the  city  of  Siou  or  Siun  or 
Xiun-666,  or  Sioun=336,  or  Siun-366,  or  Sin=360,  or  Xn-650.  When  we  consider  that  the 
leaves  of  a  book  were  really  the  leaves  of  a  tree,  the  allegory  of  the  tree  of  knowledge  almost  rises 
as  a  natural  consequence.  In  the  Syriac  tongue  Oden  is  Adonis  ;  but  the  O,  in  Syriac  or  Pushto, 
(which  we  have  found,  is  the  same  as  Tarnul,)  was  the  emphatic  article  THE.  Then  Odeu  would 
be  the  Dn,1  Dun  or  Dow;  but  Don,  we  have  found,  meant  wisdom  or  knowledge.  Thus  we 
come  again  to  the  tree  of  knowledge  or  of  the  garden  of  knowledge,  or  garden  of  Adonis,  When 
Adam  was  in  his  first  state  he  knew  all  that  was  necessary  5  he  was  an  emanation  from  the  Su- 
preme 5  he  was  the  divine  incarnation :  his  descendants  were  obliged  to  cultivate  letters,  described 
by  the  sterility  of  the  earth,  to  obtain  knowledge— a  difficult  task  as  we  all  know.  Here  we  see 
the  reason  why  a  tree  was  selected  as  the  ground  of  the  allegory,  for  trees  were  literally  books. 
The  tree  was  very  appropriately  in  the  garden  of  delight  or  knowledge  or  wisdom — the  tree,  the 
alphabet  by  means  of  which  all  divine  science  was  known — the  tree  by  the  study  of  which  the 
favoured  youth,  selected  for  instruction  in  the  secret  mystic  art,  became  one  of  the  royal  SACRED 
caste,  enjoying  the  contemplation  of  all  the  higher  branches  of  knowledge,  particularly  astronomy. 
The  gardens  of  Adonis,  of  Syria,  I  really  believe  were  all  Edens,  (Eden  is  A  don,)  delightful  groves, 
seminaries  of  education  in  the  secret  sciences,  delightful  retreats  for  study,  imitated  by  the  Dooms 
Templi  of  the  Templars  at  Cambridge,  and  the  college  of  Hassan  Sabah  at  Cairo.  The  stories 
which  we  are  told  of  the  hanging  gardens  convey  the  idea  of  the  greatest  absurdities.  I  suspect 
they  were  of  the  nature  of  amphitheatres,  for  the  purpose  of  giving  and  receiving  lectures  in  the 
sciences  $  that  the  seats  were  planted  with  trees  to  shade  the  auditors  from  the  sun.  Nimrod  has 
shewn  that  their  form  was  probably  araphitheatric,  and,  except  for  the  object  which  I  have  named, 
they  seem  to  have  been  very  absurd. 

We  read  that  the  tree  of  knowledge  (?,  e,  wisdom)  produced  twelve  fruits— one  for  each  month. 
This  was,  I  suppose,  when  the  twelve  ages  or  neroses  were  believed  to  make  a  cycle  with  the  time 
of  precession  in  the  twelve  signs.  I  think,  at  least  in  Greece,  the  style  of  writing  from  the  top 
downward,  in  right  lines,  must  have  been  the  oldest,  and  this  style  called  petalon,  or  that  of  the 
leaf  or  leaves,  gives  strong  support  to  the  antiquity  of  the  Irish  custom  of  calling  their  letters  by 
the  names  of  trees ;  for  the  practice  of  upright  writing,  as  well  as  the  use  of  the  word  leaf,  were 
common  to  both* 

Knowledge  and  wisdom,  though  not,  perhaps,  strictly  identical,  are  constantly  confounded. 
This  arises  from  the  consideration  that  wisdom  is  really  the  perfection  of  knowledge.  In  fact, 
perfect  knowledge  is  wisdom.  Jesus  Christ  is  constantly  called  the  branch,  and  the  vine— the 
way  of  salvation,  the  way  or  door  of  life,  the  shepherd,  the  tree  of  life,  the  tree  in  the  middle  of 
the  Garden  of  E-don  or  of  wisdom.  In  the  title-page  of  the  Alcoran  des  Cordeliers,  St.  Francis  is 
likened  to  Jesus  Christ,  by  drawing  him  as  a  tree.  Christ  was  Wisdom,  and  Wisdom  was  the 
"  arbor  magna  in  inedio  Paradisi,  cujus  rami  dictiones,  ulterius  in  ramos  parvos  et  folia,  quae  sunt 
"literae  extenduntur  j"  the  great  tree  in  the  garden  of  Eden,  whose  leaves  were  letters,  and  whose 
branches  were  words.  How  could  the  practice  of  calling  letters  by  the  names  of  trees  be  better 
described?  Buddha  was  Wisdom  \  Jesus  Christ  was  Wisdom;  consequently  he  was  Buddha. 
Christ  was  the  tree  of  life  and  of  wisdom  or  knowledge  5  Buddha  was  Veda ;  Veda  was  wisdom— 
the  book  of  life.  Christ  was  the  true  vates  or  prophet;  and  the  contents  of  the  Veda  were  but 

1  The  Molumedans  call  Religion  Deen;  this  is  Dn  or  Wisdom.  Malcoline's  Hist.  Pers.  Vol.  II.  p.  219.  The  n» 
le  of  the  Hebrew  changed,  in  the  Syriac,  into  lo.  In  the  same  manner  the  c  changed  into  the  o  with  the  Ethiopians, 
and  Christus  or  Chrestus  or  X^-«$  became  Chrostos,  Geor.  Alp,  Tib  p,  748, 


BOOK    III.   CHAPTER   III.    SECTION   4.  251 

the  vates  or  true  prophetistu.  Vates  is  evidently  a  corruption  of  veda,  or  veda  of  vates,  Hence, 
in  fact,  the  Greek  root  %pv\$  means  both  xpy?o$  benignus,  mitis,  xofaos  and  vates  or  ouarg£ — 
and  in  the  word  x<xXo£  we  have  the  root  or  origin  of  the  deity  Cali  of  India,  and  of  the  Cali-dei  or 
Cali-divi  or  Caldseans.  As  %py$i  vates,  perfect  wisdom.)  he  KNEW  or  KNow-ed  every  thing  past, 
present,  and  future.  In  the  Veda  was  recorded  all  knowledge— past,  present,  and  future — the 
knowledge  of  the  generations  or  re-generations  of  the  man,  the  knowledge  of  the  renewal  of  cycles 
in  ssecula  sseculorum,  that  is,  of  cycles  of  cycles — the  esoteric  meaning  of  soecula  sseculorum,  or 
vucov  TCDV  aicoitctiV)  aeones,  emanations  of  divine  wisdom.  Our  book  which  we  miscal  Genesis,  or 
the  book  of  generations,  ought  to  be  Barasit — that  is,  Wisdom— that  is,  Veda  or  Buddha,  Thus  it 
is  called  by  the  Jews. 

But  there  were  two  trees  in  Paradise — the  tree  of  knowledge  and  the  tree  of  life.  What  was 
the  tree  of  life  ?  We  are  told,  that  if  Adam  had  eaten  of  the  fruit  of  the  tree  of  life  he  would  have 
lived  for  ever!  What  does  this  mean  ?  (Of  course  I  assume  that  no  person  reading  this  book  is 
so  weak  as  to  admit  the  literal  meaning.  l  )  A  "part  of  the  text  seems  to  be  wanting.  May  it 
mean  that,  by  the  knowledge  of  the  system  of  regenerations  without  having  obtained  such  know- 
ledge by  previous  initiation  into  the  secret  use  of  letters,  of  the  Vedas,  the  Sophias,  the  nittn  rsut, 
or  of  the  knowledge  obtained  by  means  of  letters,  man  would  have  become  assured  of  his  eternal 
existence  j  or,  that,  by  knowing  the  sacred  truth,  he  would  have  been  induced  so  to  modify  his 
conduct  as  to  ensure  himself  a  speedy  absorption  into  the  To  Oi/,  to  shorten  the  period  or  num- 
ber of  his  transmigrations  ?  Was  the  fruit  of  the  tree  of  life  the  consequence  of  the  admission 
into  the  sacred,  i.  e.  secret,  mysteries  which,  by  producing  fruits  meet  for  salvation,  produced  or 
hastened  the  salvation  of  the  initiated  ?  We  know  initiation  was  said  exoterically  to  produce  the 
most  perfect  happiness.  The  effect  of  initiation  was,  reformation  of  manners,  the  future  practice 
of  the  most  sublime  virtues,  the  rendering  of  a  man  perfect—  ("  If  thou  wilt  be  perfect,  sell  all  that 
"  thou  hast,  and  give  to  the  poor" — )  inducing  him  to  desert  all  the  little,  narrow,  selfish  gratifi- 
cations of  this  life,  for  the  purpose  of  securing  those  of  a  life  to  come.  These,  at  least,  were  its 
tendency  and  its  object.  I  say  not  that  this  was  certainly  the  meaning  of  the  allegory  of  the  tree 
of  life ;  but  it  seems  to  me,  that  it  must  have  been  this,  or  something  very  like  it.  At  all  events, 
I  think  the  explanation  of  the  second  part  of  the  allegory  is  in  good  keeping  with,  and  is  not  un- 
worthy of,  the  first ;  and  they  are  both  beautiful,  perhaps  true*  All  this  is  strictly  masonic.  I 
trust  I  am  not  improperly  betraying  the  secrets  of  the  craft,  of  the  Megalistor  Mundorum,  when  I 
state,  that  the  designed  effect  of  all  masonic  initiation  is  to  render  a  man  more  virtuous— conse- 
quently more  happy.  A  perfect  Mason,  if  such  a  thing  could  be5  must  be  a  perfect  Buddhist,  a 
perfect  Jew,  a  perfect  Chris tian^  a  perfect  Mohamedan.  They  are  all  X^£  or  Xp^f-oi  or 
Chris ts.  2  And,  from  the  most  remote  antiquity,  a  man  in  every  new  cycle  has  been  looked  for,  who 
should  be  in  a  peculiar  manner  Xp^,  to  teach  glad-tidings,  divine  wisdom,  to  mankind.  Moses  $ 
the  conqueror  of  Babylon,  called  for  this  reason  Cyrus  5  Pythagoras,  Herod,  Cassar  Augustus, 
Jesus  ;  Mo  or  Om  AHMED  the  cyclar  desire  of  all  nations  ;  St.  Francis;  were  all  thought,  each  in 
his  day,  to  be  Xp^-oi  by  their  followers ;  and  the  vital  principle  which  constituted  a  man,  in  each 


1  After  nearly  the  whole  of  the  first  volume  had  been  printed,  I  met  with  an  observation  of  Mr.  Christie's,  (Essay  on 
Worship  of  Elements,  p.  25,)  that  Dr.  Kennicott  had  shewn  that  only  one  tree  standing*  in  Eden  was  forbidden .  this 
induced  me  to  examine  the  question  more  carefully  than  I  had  done,  and  I  saw  at  once  that  Dr.  Keanicott  was  right. 
The  whole  context,  of  all  the  tracts  of  which  Genesis  is  composed,  relates  only  to  one  tree,  except  one  short  passage  at 
the  end  of  the  third  chapter, 

*  Christians  were  first  called  Christs.    Bingham. 

2K2 


252  ALLKGORIES* 

age,  a  member  of  this  religion,  and  not  a  heretic,  was  a  belief  that  this  Xpq$  was  come  at  that 
time,  or  had  previously  come. 

I  just  now  asked  the  question,  whether  the  attempt  to  acquire  illegal  knowledge,  or  knowledge 
acquired  by  the  possession  of  letters,  was  not  the  tree  of  life.  Enoch  says,  the  great  sin  of  the 
old  world,  and  that  for  which  it  was  destroyed,  was  the  attempt  to  obtain  forbidden  and  illegal 
knowledge.  This  I  consider  of  great  importance. 

In  Genesis  it  is  said,  that  man  acquired  knowledge — tasted  of  the  fruit  of  the  tree  of  knowledge 
of  good  and  evil — illegally,  illicitly,  contrary  to  the  command  of  God  5  in  consequence,  the  ground 
was  cursed,  and  in  future  he  had  to  earn  his  bread  by  the  sweat  of  his  brow.  Allegory  or  gross 
inconsistency  is  on  the  face  of  the  story,  respecting  the  curse  of  sterility  fixed  on  the  ground,  in 
consequence  of  man's  disobedience  ;  for,  it  is  said  just  before,  that  he  was  placed  in  the  garden  to 
dress  and  till  it ;  and  every  one  knows  that  the  ground  was  not  cursed :  the  sweet  chestnut  and 
the  filbert,  the  plants  of  wheat  and  barley,  bring  forth  their  fruit,  and  are  succeeded  by  the  orange, 
the  fig,  &c.,  before  they  are  decayed,  as  freely  now  as  they  always  did.  Then  what  does  this 
mean  ?  May  it  allude  to  the  discovery  by  the  people,  by  the  uninitiated,  of  the  art  of  writing,  of 
letters,  of  the  tree  of  knowledge,  of  the  secrets  of  the  priesthood  ?  May  it  mean,  that  the  people, 
as  in  Tibet,  were  taught  the  effect  of  good  conduct  by  the  initiated,  but  were  not  initiated  into  its 
arcana  j  and  that,  in  future,  the  arcana  would  be  known  to  those  only  who  had  gone  through  the 
labours  of  initiation  ?  The  expression  of  Enoch  seems  to  favour  this  conjecture. 

I  think  it  probable  that  in  the  allegory  of  the  trees  of  knowledge  and  of  life,  the  latter  was  only 
to  be  obtained  from  first  having  tasted  the  former,  or  otherwise  the  devil  must  have  been  a  very 
great  fool  indeed,  in  not  first  persuading  Eve  to  taste  of  the  tree  of  life,  by  which  means  he  would 
have  completely  beaten  his  Creator.  No  one  would  have  contrived  to  make  the  cunning  devil  so 
great  a  fool.  This  being  admitted,  and  there  is  nothing  in  the  text  against  it,  the  eating  of  the 
forbidden  fruit  of  the  tree  of  knowledge  must  have  been  the  acquisition  of  the  knowledge  of  letters 
by  the  uninitiated,  and  the  fruit  of  the  tree  of  life  must  have  been  the  knowledge  which  was  ac- 
quired by  reading,  by  having  tasted  the  knowledge  of  letters,  of  the  eternal  state  of  happiness  in- 
tended for  man  by  absorption  into  the  To  Ov — happiness  to  be  hastened  by  religious  rites,  mental 
abstraction — in  fact,  by  the  possession  of  a  portion  of  wisdom  or  knowledge  only  to  be  obtained  by 
initiation  in  the  mysteries,  and  incarnated  in  the  initiated  by  the  Samach,  ^siporowa,  or  imposi- 
tion of  hands,  or  investiture  with  the  pallium.  By  this  knowledge  the  initiated  learned,  that,  by 
good  conduct  and  the  practice  of  virtue,  they  could  hasten  the  period  or  shorten  the  sum  of  trans- 
migrations.2  This  was  only  known  to,  and  was  a  most  invaluable  privilege  of,  the  favoured  ini- 
tiated few*  This  opens  to  us  a  most  beautiful  view  of  the  ancient  mysteries,  a  view  in  every 
respect  justified  by  masonic  mysteries  of  the  present  day,  and  anciently  obscured  by  the  unfor- 
tunate corporate  and  monopolising  spirit,  which  excluded  the  mass  of  mankind  from  the  invaluable 
secret,  and  thus  kept  them  in  a  state  of  debasement — a  weakness  which  seems  inherent  in  the 
human  character,  at  least  a  weakness  attaching  to  the  character  of  the  great  men  of  antiquity 


1  The  ancient  fathers  generally  believed  in  the  metempsychosis,  which  was  thus  a  part  of  the  religion  Let  me  not 
be  understood  to  mean  that  the  professors  of  these  doctrines  really  believed  that,  by  the  Samach  or  %«pmyfa,  a  real 
inspiration  was  communicated.  No  this  was  never  impaited  till  after  examination  had  shewn,  that  the  neophyte  had 
imbibed  from  his  instructor — or  that  he  had  really  acquired  the  divine  knowledge  of  the  divine  wisdom — that  he  was 
imbued  with  divine  wisdom — that,  in  short,  divine  wisdom  suitable  to  the  degree  to  which  he  aspired  was  incarnate  in 
him,  for  it  could  not,  of  coui&e,  be  in  him,  without  being  infused  into  him.  It  is  exactly  the  same  with  our  ordination 
of  priests  and  bishops  The  superior  gives  the  xexpraw* — but  it  is  not  till  after,  by  examination,  he  has  ascertained 
that  the  divine  knowledge  or  the  knowledge  of  divine  matters,  is  actually,  or  professedly,  possessed  by  the  neophyte. 


BOOK  III.    CHAPTJbK    III.   SECTION  5.  253 

with  very  few  exceptions.  In  these  exceptions  we  may  place  Socrates,  Pythagoras,  Jesus,  who 
are  said  to  have  all  lost  their  lives,  not  for  divulging  the  secrets  of  the  initiation ;  but,  without 
being  guilty  of  that  offence,  for  endeavouring  to  teach  the  mass  of  mankind  what  the  few  learned 
from  initiation,  namely9  that  a  virtuous  life  would  secure  eternal  happiness  5  and  probably  for 
endeavouring  to  abolish  the  system  of  secrecy  or  exclusion.  It  has  been  always  held  to  have  been 
the  object  of  Jesus,  to  open  the  Jewish  religion  to  the  whole  world— that  must  have  been  the  se- 
cret religion,  the  Cabala.  The  above  was  the  simple  and  unadulterated  doctrine  of  the  philoso- 
phers of  Athens,  Crotona,  and  Nazareth.  This  was  the  Chreestism,  as  Justin  Martyr  said,  taught 
equally  by  Socrates  and  Jesus  of  Nazareth.  And  one  of  the  great  objects  of  this  work  is  to  re- 
store the  doctrines  of  Socrates  and  of  Jesus,— to  draw  aside  their  veils,  as  well  as  that  of  Isis. 

5.  Persons  may  dispute  about  the  allegory  of  the  tree,  the  arbor  magna  iu  medio  Paradisi,  and 
say  this  or  that  is,  not  the  meaning  of  the  text  \  but  I  am  certain  that  no  philosopher  will  deny 
there  is  a  high  probability  that  the  exposition  which  I  have  given  of  it,  was  the  exposition  of  the 
ancients,  and  that  upon  which  their  secret  system  was  founded.  The  sacred  book  of  the  Tamuls,  as 
I  have  before  stated,  (in  p.  15,)  is  said  to  have  had  five  meanings.    In  India  the  mythos  says,  that 
the  eldest  son  of  God,  the  Adonis,  the  male,  at  the  instigation  of  the  female,  robbed  the  garden  of  a 
flower,  for  which  he  was  crucified ;  but  that  he  rose  again  to  life  and  immortality,  and  by  this  he 
wrought  the  salvation  of  man.    May  this  be,  that  he  secured  the  continuance  of  the  generations  of 
man  ?     In  the  allegory  of  the  fall  of  man,  Adam  and  Eve  having  tasted  of  the  fruit  of  the  tree  of 
knowledge,  knew  that  they  were  naked  and  covered  themselves  with  the  leaves  of  the  fig-tree, 
Ficus  Indicus.     I  have  no  doubt  it  is  on  this  account  that  the  Indians  give  the  name  of  Rawasit, 
that  is,  JVttKH  rasit9  knowledge  or  wisdom,  to  that  tree : l   a  tree  peculiarly  sacred  to  Xaca  or 
Buddha. 2     And  from  a  peculiar  property  which  the/g*  has  of  producing  its  fruit  from  its  flowers, 
contained  within  its  own  bosom,  and  concealed  from  profane  eyes,  its  leaves  were  selected  by 
Adam  and  Eve  to  conceal  the  organs  of  generation.    Most  of  what  has  been  said  by  Messrs. 
Maurice  and  Knight  respecting  the  Lotus,3  may  be  said  of  the  fig-tree.    The  emblematic  fruit  of 
the  tree  of  knowledge  has  been  generally  considered  to  be  the  apple ;  but  it  was  very  often  de- 
scribed by  the  grape  growing  on,  or  hanging  to,  the  elm.    On  ancient  cameos  the  tree  of  know- 
ledge is  constantly  described  by  a  vine,  producing  its  fruit  among  the  branches  of  the  marital  elm. 
There  is  nothing  in  the  apple  or  its  mythic  history  to  favour  its  pretensions :  but  what  was  the 
grape,  the  fruit  of  Bacchus,  but  the  Greek  0orpu£,  or  wisdom  $  and,  again,  the  Wisdom,  in  the 
Latin  Rac-emus  ? 4     The  Greeks  made  out  the  apples  of  the  Hesperides  and  the  golden  jkece  from 
this  mythos.     In  the  oriental  language  the  fruit  was  Souph  or  Wisdom ;  and  as  Souph  meant  also 
wool,  of  course  they  took  the  gross  idea,  and  instead  of  sacred  wisdom,  Xpj£,  Souph,  made  goldm 
fleece.  And  their  word  for  fleece,  /xaXAo£  or  j&a^oVj  meaning  also  apple,  thus  they  got  their  goldea 
apples.    In  a  similar  manner  arose  almost  all  the  vulgar  mythologies  of  the  elegant  Greeks — a 
very  elegant  but  generally  very  unscientific  nation.     And  this  leads  me  to  return  to  the  esoteric 
meaning  of  the  most  beautiful,  and,  I  am  persuaded,  the  most  general,  of  all  the  religious  rites  of 
antiquity — the  Eucharistia — the  sacrifice  of  bread  and  wine.    We  all  know  that  Ceres  was  bread, 
Bacchus,  wine.    Love  grows  cold  without  bread  and  wine ;  "  Araor  friget  sine  Cerere  et  Baccho," 
What  is  bread  ?     It  is  the  flour  of  wheat,  the  most  useful  plant  in  the  world—of  that  plant,  which, 
by  a  peculiar  blessing  of  Divine  Love5  has  alone  the  property  of  renewing  its  pollen  or  flour,  when 
destroyed  by  any  accident.    Thus  the  flour  or  wheat  or  bread  is  the  most  appropriate  emblem  of 

*  Georg.  Alph.  Tib.  p.  509.  *  Ib.  p.  17-  3  See  Vol.  I.  pp.  339, 340. 

4  Was  the  Vine  hanging  on  the  Elm,  Racemus  or  Bothrys,  M-Om  crucified  ? 


254  ALLEGORIES   CONTINUED. 

divine  love ;  bread  is  the  produce  of  the  pollen,  as  the  renewed  or  regenerated  man  is  the  produce 
of  another  flower,  the  infant  man,  the  cupid,  the  pledge  of  love — the  produce  of  the  fruit  which 
the  female  solicited  the  male  to  taste,  and  which  he,  by  tasting,  fecundated,  at  the  same  time  that 
he  became  wise  to  joys  hitherto  unknown  to  him,  and  by  which  he  caused  the  continuance  of  the 
bpecies,  regenerated  for  periods,  ouo>v  rtov  aicovcov.  The  wine  was  the  grape,  the  fiorpv$,  the 
racemus,  the  emblem  of  wisdom  or  Jcnmvledge — the  fruit  of  the  tree  of  knowledge,  of  the  elm,  the 
first  letter  of  the  alphabet,  which  bore  on  its  trunk  all  the  tree  of  letters,  of  the  vedas,  in  which 
were  concealed  all  sacred  knowledge.  The  two  united  formed  the  Eu  Ca  Ri  STia  or  Eu  X  a  P  *  S-1 
dia,  the  good  deity  Xpi}?,  or  Ceres  :  and  from  this  the  body  and  blood  of  the  initiated  or  Gnostici 
arose.  And,  in  allusion  to  this,  Jesus  is  made  to  say,  "  I  will  drink  no  more  of  the  fruit  of  the 
<f  vine  until  that  day  that  I  drink  it  new  in  the  kingdom  of  God."2  That  is,  I  shall  no  more  give 
you  lessons,  or  join  you  in  the  search,  of  wisdom ;  no  more  initiate  you  into  the  divine  mysteries 
of  the  Borgo£  or  the  Raccmus,  till  we  meet  in  a  future  life,  in  my  Father's  kingdom;  till  we  are  all 
reunited  to  our  eternal  Father,  absorbed  into  the  To  Oi>.  I  call  this  most  beautiful  allegory,  not 
more  mystical  than  Jesus's  calling  Peter  a  stone,  nor  more  equivocal  in  language ;  but  no  doubt  it 
will  be  gall  and  wormwood  to  those  who,  in  spite  of  the  lessons  of  wisdom,  continue  to  teach  their 
countrymen,  that  God  really  failed  to  kill  Moses  at  an  inn.  Fabius  Pictor  says,  "Jani  estate  nulla 
"  erat  monarchia,  quia  mortalibus  pectoribus  nondum  haeserat  ulla  regnandi  cupiditas,  &c.  Vinum 
**  et  far  primus  populos  docuit  Janus  ad  sacrificia :  primus  enim  aras  et  pomoeria  et  sacra  docuit," 
"  In  the  time  of  Janus  there  was  no  monarchy, 3  for  the  desire  of  rule  had  not  then  folded  itself 
*f  about  the  hearts  of  men.  Janus  first  taught  the  people  to  sacrifice  wine  and  bread :  he  first  set 
"  up  altars,  and  instituted  gardens  and  solitary  groves,  wherein  they  used  to  pray  5  with  other  holy 
"  rites  and  ceremonies.'* 4 

In  every  thing  I  observe  that,  the  more  deeply  I  search,  the  more  I  discover  marks  of  the  pro- 
found learning  of  the  ancients,  till  I  gradually  mount  up  to  the  To  Ov. 

I  am  told,  (by  persons  who  believe  and  who  require  me  to  believe  on  the  most  doubtful  of  re- 
cords and  evidence,  that  the  water  rose  fifteen  cubits  above  Chimborazo,  and  that  God  wrestled 
with  Jacob,  and  walked  in  the  garden,)  that  I  have  no  proof  of  the  learning  of  the  first  nation. 
But  the  proof  which  they  require  cannot,  in  the  nature  of  things,  be  obtained.  Every  thing  in 
ancient  history  resolves  itself  into  probability.  In  scarcely  any  instance  can  a  proof,  or  any  thing  of 
the  nature  of  proof,  be  produced  5  probability  is  all  that  can  be  expected.  Innumerable  are  the 
facts  that  we  meet  with  which  are  totally  unaccountable  on  any  of  the  anciently  received  sys- 
tems, but  which  are  all  rationally  accounted  for  by  the  theory  that  I  have  produced,  if  it  be  true ; 
and  I  beg  to  observe,  that  it  is  not  merely  a  theory^  but  that  it  is  supported  by  innumerable  facts 
and  circumstances  dovetailing  into  one  another.  Whether  its  truth  be  probable  must  be  left  to 
my  readers  5  and  nearly  as  various  as  the  readers  will  be  their  opinions.  One  thing  I  would  ask, 
which  is,  that  no  one  would  form  an  opinion  who  has  not  read  the  whole  book.  But  a  compliance 
with  this  request  is  not  to  be  expected  from  the  generality  of  mankind,  who  will  find,  if  they  will 
examine  themselves  closely,  that  nine  times  out  of  ten  they  decide  questions  not  from  their  know- 
ledge, but  from  their  ignorance.  Nothing  is  more  common  than  to  hear  persons  saying,  upon  ' 
questions  they  have  never  had  the  means  of  investigating,  "  I  do  not  believe  such  a  thing,  because 


1  From  this  the  word  %«/»?  might  have  its  origin.  *  Will  any  one  say  that  this  is  not  figurative  ? 

3  Except  a  sacerdotal  government,  to  be  treated  of  hereafter— the  empire  of  Pandaea. 

4  Raleigh's  Hist.  Par.  L  p.  91. 


BOOK    III.    CHAPTER   III.    SECTION  6.  255 

**  I  have  never  heard  or  read  that  it  is  so;"  and  iu  this  manner  they  set  up  their  opinion  against 
those  who  have  investigated  a  subject,  or  who  have  heard  or  seen  it  discussed. 

6.  The  consideration  of  the  great  length  of  time  through  which  I  have  passed  with  my  reader, 
the  vast  space  of  country  over  which  we  have  travelled,  and  the  great  variety  of  subjects  which  we 
have  discussed,  or  occasionally  adverted  to,  in  the  course  of  our  progress,  suggest  to  me  one  or 
two  observations,  which  seem  to  be  interesting,  and  which  I  will  take  the  liberty  of  offering  to  his 
consideration  before  I  conclude  this  book. — In  extent  and  complication  of  matter,  perhaps  no 
work  has  exceeded  mine.  To  have  amply  discussed  every  subject  would  have  required  a  thou- 
sand volumes  ;  and  large  as  the  work  is,  it  can  be  considered  as  only  a  collection  of  the  results  of 
the  lucubrations  of  philosophers  on  each  subject.  But  this  state  of  the  case  is  not  without  its 
advantages.  The  philosophers  of  the  world  have  been  the  industrious  ants  bringing  in  the  grains 
of  corn  to  be  stored  by  me,  as  far  as  it  was  in  my  power,  and  placed  in  order  in  galleries  for  the 
use  of  the  commonwealth.  We  have  got  a  good  store,  gentle  reader;  and  now  we  will  take  a 
walk  together  through  the  galleries,  and  review  a  small  part  of  what  we  have  accumulated.  A 
deep  consideration  of  what  we  have  seen,  must,  I  think,  satisfy  any  one,  that  an  uniform  system 
may  be  perceived  to  have  pervaded  the  whole  world,  and  to  have  come  down  to  us  from  the  earliest 
time.  We  must  always  recollect  that  a  certain  degree  of  uncertainty  and  doubt  is  inherent  in  the 
nature  of  these  inquiries.  If  this  uncertainty  did  not  exist,  with  most  of  their  interest,  they  would 
lose  all  their  utility.  We  seem  to  be  fighting  against  a  law  of  Providence,  which  says,  ce  Man, 
t(  thy  power  of  vision  is  limited ;  thou  shalt  not  look  too  far  either  behind  or  before  thee."  Our 
circle  of  vision,  too,  is  narrowed  not  alone  by  Providence ;  the  cunning  and  all  the  evil  passions  of 
priests,  and  the  prejudice  of  man,  caused  by  his  being  educated  by  them,  are  leagued  with  his 
weakness  to  impede  our  progress,  to  embarrass  our  subject,  and  to  render  more  doubtful,  re- 
searches which,  in  their  own  nature,  are  sufficiently  doubtful.  When  the  priest  cannot  darken  or 
throw  into  confusion,  he  burns,  he  forges,  and  he  lies  3  speculating,  according  to  a  theory  or  plan 
charged  on  the  philosophers  by  Mr.  Faber,1  but  which  that  gentleman  appears  to  me  to  have 
practised  himself  in  the  case  of  M.  Volney,  and  on  the  old  proverb,  that  a  lie  un contradicted  for  a 
fortnight,  is  as  good  as  a  truth.  Therefore  we  must  be  content  with  probabilities,  and  not  expect 
mathematical  demonstrations. 

In  the  foregoing  disquisition,  there  is,  upon  the  whole,  no  part  so  curious  or  so  important  ia  its 
results,  as  the  origin  of  languages  and  letters,  All  the  systems  of  the  world  seem  to  be  intimately 
interwoven  with  them,  or  at  least  so  connected  as  not  to  be  separated.  This  naturally  arises  from 
the  circumstance,  that  the  systems  of  antiquity  are  only  preserved  in  the  letters  of  the  different 
nations,  and  are  only  to  be  found  iu  detached  parts,  a  little  in  one,  and  a  little  in  another. 

In  all  the  vast  variety  of  systems  or  religions  it  appears  to  me,  that  no  where  is  an  original  one 
to  be  found.  All  seem  to  be  founded  upon  so'mething  which  has  preceded,  and  to  have  arisen  out 
of  it.  If  we  consider  the  state  of  the  human  understanding,  this  seems  naturals  for  the  mind  of 
man  is  always  jealous  of  being  deceived,  to  a  certain  extent,  and  so  far  as  generally  to  detect  for- 
geries attempted  de  novo.  We  have  several  examples  of  the  detection  of  attempts  of  this  kind ; 
and  I  think  there  is  reason  to  believe  that  none  have  succeeded.  I  am  quite  certain,  that  an  un- 


1  "  It  is  said  to  have  been  a  regular  part  of  the  atheistical  system,  on  the  continent,  to  misquote  and  misrepresent 

*  ancient  authors;  and,  the  honest  principle  of  it  is  this .  where  one  reader  is  capable  of  following  the  citer,  ten  will  be 

*  incapable;  of  those  who  are  capable.,  where  one  takes  the  trouble  to  do  it,  ten  will  not  take  the  trouble,-  and  of  those 
f  who  detect  the  falsehood,  where  one  steps  forward  to  expose  it,  ten  will  be  silent.    It  may,  therefore,  never  be  de- 
'  tected ;  and  if  it  be  detected,  the  voice  of  a  single  individual,  when  the  efforts  of  a  whole  conspiracy  are  employed  to 

*  drown  it,  will  be  heard  to  a  very  little  distance."    Pag,  Idol.  Vol.  III.  p.  650. 


256 


RETaOSPECT. 


prejudiced  examination  of  every  religion  or  sect  will  result  in  the  conviction,  that  it  was  founded 
on  somewhat  which  preceded  it,  and,  generally,  that  it  was  got  up  more  by  fools  than  rogues ; 
though  I  must  not  be  understood  to  deny,  that  the  fools  were,  in  many  cases,  abundantly  roguish. 
But  there  was,  what  they  believed  to  be,  truth  at  the  bottom,  which  it  was  thought  good  or  right 
to  support,  and  in  the  support  of  which  a  little  fraud  was  considered  to  be  excusable,  and,  indeed, 
often  meritoiious.  And  under  this  pretext  they  ran  into  the  greatest  extremes  of  fraud.  If  we 
consider  this,  and  admit  it  to  be  a  fair  representation  of  the  case,  we  shall  find  it  leads  us  naturally 
to  the  conclusion,  that  there  can  be  no  system  existing  which  may  not  be  traced  to  some  other 
system  which  has  preceded  it ;  and  this  satisfactorily  accounts  for  their  all  running  back  to  the 
most  remote  antiquity.  It  follows  as  a  necessary  consequence,  that  they  must  do  so;  for,  accord- 
ing to  this  theory,  they  would  have  been  detected  if  they  had  been  modern.  The  systems  are  like 
languages — both  like  the  radii  of  a  circle,  diverging  from  a  centre,  as  they  advanced  down  the 
stream  of  time,  but  merging  into  a  centre  as  we  recede  upwards.  The  origin  of  letters  is  a  theory, 
and  nothing  but  a  theory,  and  so  it  must  always  remain.  We  have  not  any  thing  like  a  record  of 
their  invention ;  but  from  the  discovery  of  the  right-lined  alphabets,  I  think  a  probability  arises, 
that  they  have  not  been  of  an  extreme  antiquity.  It  may  be  doubted  whether  we  possess  suffi- 
cient data  to  justify  a  belief  in  their  greater  antiquity  than  two  thousand  years  before  Christ.  Yet 
it  is  possible  that  they  may  have  been  much  older.  Bat  if  we  admit  this,  I  think  we  must  sup- 
pose them  to  have  been  a  magical  or  masonic  secret. 

On  reconsidering  the  theory  of  the  origin  of  letters  and  arithmetic,  and  their  close  connexion 
with  the  sacred  numbers,  and  the  division  of  the  year  and  circle  into  three  hundred  and  sixty 
parts,  I  can  find  nothing  improbable ;  indeed,  I  can  find  nothing  in  ancient  or  modern  times  more 
probable  than  that  which  I  have  suggested ;  and  I  am  quite  satisfied  I  have  proved,  that  all  writ- 
ten languages  had  oiiginally  only  one  system  of  sixteen  letters;  (I  speak  not  of  the  Chinese;) 
and  the  renewed  reflection  of  each  recurring  day  more  and  more  serves  to  convince  me,  that  it  was 
of  the  nature  of  a  masonic  system,  and  kept  a  profound  secret  for  many  generations.  I  conceive 
that  it  was  the  first  discovery  of  this  secret  art  which  gave  rise  to  the  castes  of  antiquity,  thus 
making  the  initiated  a  race  really  superior  to  the  remainder  of  mankind.  We  have  a  perfect 
example  in  Tibet  of  what  they  would  be — the  prie&ts,  the  initiated  idlers,  ruling  the  uninitiated 
labourers. 

The  early  monuments  of  man,  in  their  scientific  and  gigantic  character,  every  where  display 
power  and  science  too  great  to  exist  without  letters  and  arithmetic,  and  in  the  unity  of  their  cha- 
racter they  prove  that  one  system  must  have  extended  over  the  whole  world.  What  can  be  more 
striking  than  the  cromlehs,  earns,  and  the  circles  round  them,  constantly  used  to  describe  the 
cycles  and  vernal  festivals,  equally  found  in  India  and  Britain,  and  found  also  in  all  the  interme- 
diate countries  ?  Had  the  science  of  letters  not  been  a  masonic  secret,  when  the  builders  of 
Stonehenge  and  Abury  were  recording  their  astronomical  cycles  upon  them  in  the  numbers  of  the 
stones,  they  would  have  inscribed  some  letters  upon  them,  as  they  are  said  to  have  done  upon  the 
pillars  of  the  Siriad  in  later  times. 

What  can  be  more  striking  than  the  universal  adoration  paid  to  the  sun,  in  his  character  of 
Creator,  Preserver,  and  Destroyer,  or  as  the  emblem  of  the  Triple  Deity,  the  Trimurti  or  Trinity 
— of  Buddha,  of  Moses  or  Genesis,  of  Orpheus,  and  of  Jesus  of  Nazareth  ?  Is  there  a  corner  of 
the  old  world  which  has  not  been  stained  with  the  blood  shed  on  account  of  this  beautiful,  but 
often-misunderstood,  doctrine  ?  The  proofs  are  complete  of  its  existence  in  the  Aleim  of  the  first 
verse  of  Genesis  or  Wisdom. 

The  doctrine  of  the  androgynous  nature  of  the  Deity  is  as  universal  as  the  Trinitarian  doctrine. 
There  is  no  part  of  the  old  world  where  it  is  not  found ;  and  in  the  observations  on  the  word 


BOOK   IU.   CHAPTER  III.   SECTION  6.  25/ 

Aleim,  the  plural  feminine  of  the  word  AL,  it  is  shewn  to  have  existed  as  really  with  the  Jews  as 
with  any  other  nation.  All  these,  and  many  more,  were  the  doctrines  of  the  Cullidei  or  Chal- 
dseatis  or  Mathematici,  evidently  the  most  learned  race  in  the  world,  as  I  have  repeatedly  inti- 
mated, and  as  I  shall  more  satisfactorily  prove. 

In  the  Buddhist  history  of  Wisdom,  or,  as  we  call  it  in  Greek,  Genesis,  we  have  an  account, 
and  the  first  account,  of  the  people  called  Chaldei.  In  India  there  are  clearly  found  two  UTS  of  the 
Chaldees,  or  Urianas  of  Collida,  from  either  of  which  the  Chaldei  may  have  come.  This  Buddhist 
book  expressly  says,  that  the  Brahmin  who  founded  the  Judsean  state  in  Western  Syria  came 
from  the  East ;  therefore,  if  we  are  to  believe  it,  they  must  have  come  from  one  of  the  two  UTS 
which  were  in  the  East ;  and  this  is  an  admission  of  this  book  to  which  we  cannot  refuse  our  as- 
sent,— every  circumstance,  all  history  and  all  probability  support  it.  And  I  think  it  must  be 
concluded,  that  the  Chaldei,  both  of  the  West  and  of  Cape  Comorin,  were  equally  colonies  of  the 
Chaldei  of  central  Asia  or  Upper  India.  And  a  little  reflection  may  induce  the  belief,  that  settle- 
ments of  Chaldei  were  also  made  even  as  far  as  Ireland,  and  the  island  of  Columba  or  lona. 

In  the  Chaldei  we  have,  most  fortunately,  preserved  to  us  the  name  of  these  people  from  the 
most  remote  antiquity;  so  that  this  is  not  a  matter  entirely  arising  from  inference.  It  is  of  the 
nature  of  a  circumstantial  proof  of  an  historical  fact,  and  its  consequences  are  most  valuable  and 
important.  It  serves  as  a  chain  to  connect  together  all  the  scattered  scraps  of  ancient  history, 
and  the  various  detached  parts  of  the  one  universal  Pandean  or  Catholic  system  of  religion,  through 
all  its  varieties  in  different  parts  of  the  world  :  and,  through  all  its  varieties,  carrying  with  it  one 
generic  character,  that  of  the  affectation  of  secrecy — a  perfect  Proteus,  but  still,  at  the  bottom, 
Chaldaic  and  secret— mysterious  to  the  end,  even  in  its  last  dying  speech  in  the  Lodge  of  Anti- 
quity, at  Freemasons*  Tavern,  in  London*  I  do  not  pretend  to  say  I  have  proved  that  the  art  of 
writing  was  a  masonic  or  magical  secret  for  many  generations.  In  the  nature  of  the  case  it  is  not 
capable  of  proof,  but  I  think  this  may,  with  great  probability,  be  inferred.  However,  I  shall  as- 
sume  that  it  has  been  proved,  and  in  my  next  book  I  shall  endeavour  to  shew  the  nature  of  the 
universal  system  above  alluded  to,  and  of  the  Pontifical  dominion  which  the  philosophers,  in  con- 
sequence of  their  possessing  the  knowledge  of  letters,  acquired  over  the  whole  world ;  and,  in 
the  book  following,  a  doctrine  which  they  held  will  be  developed— a  doctrine  which  is  now  lost,  or 
known  only  by  effects  totally  unaccountable  to  us  in  consequence  of  our  ignorance  of  their  cause, 


VOL*  if. 


(    258    ) 


BOOK  IV. 
FEODAL   OR   FEUDAL   TENURE. 

UNIVERSAL  PONTIFICAL  GOVERNMENT.— RELIGION  OF  TIBET. —  CHARTRES*  STONE  — THE  LINGA,— -ISLANB 
OP  IONA.  —  FEODAL  OR  FEUDAL  TENURE. — GAVEL-KIND,  —  FRANK-AL-MOIGN. — LANDS  IN  DEMESNE. — 
BURGAGE  TENURE.  —  TENURE  BY  KNIGHTS'  SERVICE.  —  ORIGIN  OF  MONKS  AND  NUNS. —  LAND  TAX  OF 
INDIA.— THE  SCYTHIANS.— THE  ARABIANS.  — MYTHIC  DIVISIONS  OF  COUNTRIES,  WITH  THEIR  OFFICERS. 
— TRADE,  CRAFT,  RAS  OR  CASTE. — CATHEDRALS,  &C.,  WERE  DRUIDICAL,  THEN  ROMAN,  TEMPLES. — INGS 
LANDS.— ALLODIAL  LANDS.— HISTORY  OF  THE  ISLAND  OF  11,  OR  IONA  OR  ICOLMK1LL — CEYLON.— CAL. 
— VITRIFIED  FORTS  OF  SCOTLAND. — MYSTERY,  WITTENAGEMOTE. — THE  SCANDINAVIANS. — GERMAN  ROS- 
SICRUCIANS.  —  DI-OM,  D'OM,  DOMUS,  OM.  —  CERES,  BETHLEHEM.  —  CHIVALRY.  —  SEA  KINGS,  RUNES.— 
GOLDEN  AGE* 

L  THE  object  of  the  two  following  books  of  my  work  will  be  to  shew,  that  in  very  ancient 
times,  of  which  we  have  scarcely  any  notice,  a  very  powerful  pontifical  government  extended  its 
sway  over  the  whole  world ;  that  it  was  learned  as  well  as  powerful ;  and  that  it  must  have  been 
the  author  of  the  ancient  Druidical  works  every  where  to  be  met  with,  and  was  probably  the  em- 
pire designated  in  the  Indian  books  by  the  name  of  Pandea.  I  suppose  this  was  an  empire  of  Saca 
or  Buddha;  that  it  was  first  established  to  the  north  of  India;  and  that  it  extended  itself  by  send- 
ing out  tribes  or  colonies  under  the  command  of  its  own  order,  which,  availing  itself  of  its  superior 
intelligence,  easily  conquered  the  Aborigines,  (who  were  a  people,  as  I  shall  shew,  that  had  escaped 
from  a  flood,)  and  established  every  where  its  dominion.  I  shall  shew  that  the  Supreme  Pontiff 
was,  in  some  respects,  similar  to  the  Lama  of  Tibet  and  the  Pope — supposed  to  be  a  Vicrainaditya 
or  Vicar  of  God,  and  probably  thought  to  be  a  divine  incarnation  of  the  Trimurti  of  India,  or  Tri- 
nity. I  shall  shew,  that  there  were  several  floods,  and  point  out,  probably,  the  times  when  three 
of  them  happened,  and  that  they  were  caused  by  a  comet  in  its  several  returns. 

2.  No  person  has  turned  his  mind  to  the  consideration  of  the  religion  of  Tibet,  which  is  the  only 
country  in  which  we  have  the  Buddhist  religion  in  any  thing  like  its  original  purity,  who  has  not 
expressed  his  surprise  at  the  wonderful  similarity  between  its  religion  and  that  of  Rome.  But  if 
we  divest  our  minds  of  prejudice  we  shall  see  that  they  are,  in  fact,  precisely  the  same,  only  dis- 
guised by  our  sectarian  nonsense.  Jesus  Christ  was  supposed  to  be  the  ninth  Avatar,  (as  they 
had  the  ninth  Avatar  in  the  East,)  with  the  expectation  of  the  tenth,  till  the  failure  of  the  millenium 
destroyed  it  5  but  a  remnant  of  it  remains  among  some  persons,  such  as  the  followers  of  Brothers 
and  Southcott,  and  Faber,  Irving,  &c.,  who  expect  a  re-incarnation  of  Jesus  Christ. 

The  Dalecarlians  of  Sweden  have  a  dialect  of  their  own,  which  is  considered  to  be  a  relict  of  the 
Gothic,  the  Anglo-Saxon,  and  the  Irish  languages,  with  which  it  has  a  great  similarity.  Holsenius 
says  the  same  analogy  exists,  with  many  other  languages,  such  as  English,  Greek,  Spanish,  and 
Italian  3  and  Dr.  Thomson,  who  travelled  in  Sweden,  tells  us,  that  a  Dalecarlian  who  spoke  this 
dialect,  being  landed  near  Aberdeen,  was  understood  by  the  inhabitants.  The  Swede  was  under- 


BOOK  IV.   SECTION  3.  259 

stood  because  his  language  was  the  Celtic  Hebrew—the  parent  of  all  the  languages  in  a  state 
almost  primeval.  Every  where,  when  we  go  back  to  the  most  remote  times,  one  language  seems 
to  have  prevailed,  and  that,  the  Celtic-Scythic-Saxon- Hebrew;  for,  in  those  very  early  times,  they 
were  one.  I  also  beg  leave  to  draw  my  reader's  attention  to  the  fact,  that  the  name  of  the  cruci- 
fied Ir,  by  which  the  Scotch  island  is  called,  which  is  precisely  the  name  of  Jehovah  in  the  Tar- 
gums,  who  was  believed  to  be  incarnate  and  to  appear  in  the  person  of  the  crucified  Jesus  Christ, 
is  also  the  name  of  the  incarnate  Bal  or  Lord  Ii,  who  was  the  crucified  God  of  the  temple  of  Tri- 
petty,  on  the  promontory  not  far  from  Ceylon,  It  was  in  the  country  where  we  find  this  God, 
that  we  found  some  persons  calling  the  language  Chaldean,  and  all  calling  it  Pushto  or  Pushpa, 
the  name  of  the  Syrian  tongue  ;  and  here  it  was  that  we  found  the  story  of  St,  Thomas  and  the 
Crestans,.  and  all  the  mythos  of  Moses,  &c.,  as  described  by  the  Jesuits,  and  also  the  story  of 
Robertus  de  Nobilibus  turning  Brahmin. 

3.  It  cannot  well  be  doubted  that  the  stone  at  Chartres  is  precisely  the  same  as  the  Linga  in  the 
cave  at  Bhoban6ser,  in  the  Carnatic,  forty  feet  long,  as  described  by  Stirling  in  the  Asiatic  Re- 
searches. l  In  the  dialogue  between  Justin  and  Trypho  is  the  following  passage  :  "  For  Christ  is 
"  said  to  be  a  King  and  Priest,  and  God,  and  Lord,  and  Angel,  and  Man,  and  Captain  of  the  Host, 
"  and  STONE/'2  Now,  if  the  stone  here  do  not  refer  to  the  stone  in  the  crypts  of  the  temples 
and  Christian  churches,  I  should  be  happy  to  be  informed  to  what  it  does  allude.  The  equivoque 
of  the  stone  and  Peter  evidently  refers  to  the  same  thing.  Trypho  is  made  to  say,  "  Suppose  it  be 
"  true  that  Christ  was  to  be  called  a  stone."  This  alludes  to  the  Stone,  Linga  or  Logos. 

I  understand  Duchesne  was  one  of  the  most  celebrated  antiquarians  of  France,  and  now  ranks 
with  our  Selden.  The  following  particulars  were  given  me  by  my  friend  Robert  Hannay^  Esq. — 
CHARTRES,  its  Antiquity, 3  "  Cette  ville  e&t  Tune  des  plus  antiques,  non  de  TEurope,  mais  de  toute 
"  la  Terre.  Les  Gomerites  envoy&s  pour  peupler  la  Gaule  Celtique,  en  jett&rent  les  premiers 
"  fondemens  du  temps  de  Noet,  ce  second  p£re  et  anctoe  de  la  race  des  homraes,  sous  la  con- 
"  duite  du  grand  Samothes. — Aujourd-hui  la  ville  de  Chartres  se  glorifie  de  son  Eglise  Cath^drale 
"  comme  du  plus  ancien  temple  de  la  Chr6tient£. — Avant  que  Caesar  1'eu.t  assujettie  a  la  gran- 
"  deur  de  1'Empire,  par  tant  de  diverse?  guerres,  les  Seigneurs  et  Roitelets  qui  eurent  la  reserve 
"  de  son,  gouvernement  avoient  puis6  quelque  cr&mce  dans  la  doctrine  des  Druides  que  d*une 
**  Vierge  devoit  naitre  au  monde  le  R6dempteur  des  humains.  Cr6ance  qui  occasionna  le  gou- 
**  verneur  Priscus  de  la  faire  tirer  et  figurer  embrassant  un  petit  enfant,  lui  donner  rang  parmi  les 
"  statues  des  ses  Dieux  et  lui  offrir  des  sacrifices."  Here  Duchesne  recounts  a  miracle  which 
occasioned  the  building  of  a  temple  to  the  Virgin :  "  Miracle  qui  1'emporta  aisement  avec  Priscus 
"  au  b£timent  d'un  temple  a  1'honneur  de  cette  Vierge  laquelle  n'avoit  encore  vu  la  lumi&re  du 
"  Soleil,  et  qui  ne  la  vit  de  plusieurs  centaines  d'ans  apres. — St.  Pierre,  chef  des  Ap6tres,  deiegua  les 
"  bien-heureux  saints  Savinian  et  Potentian  en  la  Gaule,  les  quels  s'fetant  arr£t6s  a  Chartres,  trou- 
*<  v&rent  que  ce  peuple  honoroit  d6ja  la  m6moire  de  la  Vierge,  qui  devoit  nous  produire  ie  Fiis  de 
"  Dieu,  et  que  pour  relever  davantage  son  honneur  et  sa  gloire  Us  lui  Avoient  superbeuient  b£ti 
"  ce  temple.  C'est  pour  quoi  ils  imprern£rent  aisement  le  caract^re  de  la  croyance  Chr6tienne 
**  sur  ces  tendres  ^mes  et  consecrant  leur  temple  au  nom  de  la  sacree  M^re,"  He  then,  among 
other  matters,  observes,  that  the  church  had  seventy-two  Chanoines. 

After  the  above,  Mr.  Hannay  gives  me  the  following  curious  history,  and  I  think  few  persons 
will  doubt  that  we  have  here,  in  the  capital  of  the  ancient  CARNUTJES  of  Gaul,  a  repetition  of  the 


1  Vol.  XV.  p.  31 1.  s  Sect,  xxxvi  E<L  Brown,  p.  J4& 

3  Extracted  from  Les  Antiquitez  et  Recherches  des  VUles,  &c.,  par  Andre*  Duchesne,  1609,  pp.  292,  294—296. 


260  CHARTERS'  STONE-— THE  LINGA. 

Linga  worship  of  Buddha,  and  of  Delphi,  and  of  Jerusalem,  named  in  the  Appendix  to  my  first 
volume.  I  request  attention  particularly  to  what  1  have  said  respecting  the  Carnutes  and  the 
Cam  in  Vol.  I.  p.  835,  and  to  the  Virgo  Paritura,  in  the  extract  of  Duchesne. 

"  Of  the  various  histories  of  the  Cathedral  of  Chartres  not  one  have  I  been  able  to  find  in  the 
*c  British  Museum,  otherwise  iny  notes  on  its  Druidical  remains  might  have  been  much  extended. 
4<  In  the  absence  of  authority  allow  me  to  offer  my  own  evidence  in  proof  of  a  very  ancient  and 
"  singular  relict  of  the  Druidical  religion  still  extant  there.  In  1825,  I  spent  some  days  at  Char- 
"  tres,  when  there  happened  a  festival  of  that  church.  On  Sunday  the  cathedral  was  crowded 
"  with  the  people  of  that  city  and  its  neighbourhood.  At  the  close  of  the  service  I  observed  that 
"  no  one  left  the  church  without  kneeling  and  making  a  short  prayer  before  a  small  pillar  or  stone, 
"  for  it  was  without  polish,  base  or  capital,  placed  in  a  niche,  and  much  worn  on  one  side  by  the 
"  kisses  of  the  devout  \  after  prayer  each  embracing  the  stone  and  imprinting  with  reverence  a  kiss 
"  upon  its  left  side.  Curious  to  know  something  of  this  strange  ceremony,  I  inquired  of  an  oifi- 
"  cial  of  the  cathedral,  who  informed  me,  that  this  stone  was  of  high  antiquity,  even  earlier  than 
e<  the  establishment  of  Christianity — that  for  many  centuries  it  had  remained  in  a  crypt  of  the 
fic  cathedral,  where  lamps  were  kept  constantly  burning;  but  the  stairs  leading  to  this  vault  having 
"  been  worn  away  by  the  great  resort  of  pilgrims  to  this  sacred  spot,  to  spare  the  expense  of  re- 
"  pairs  and  avoid  the  accidents  frequent  in  descending,  the  stone  had  been  removed  some  time  ago 
(f  from  its  original  site  to  where  it  now  stands  in  the  cathedral  above.  Upon  further  inquiry  into 
<g  the  motives  for  this  singular  adoration,  I  was  assured  that  this  was  no  common  stone,  but  a 
"  miraculous  stone,  and  that  its  miracles  were  performed  by  its  intercession  with  the  Virgin 
-"  Mary. 

"  ROBERT  HANNAY." 

I  need  not  repeat  that  Delphi  means  the  navel,  and  that  it  was  called  the  centre  and  navel  of  the 
earth.  In  that  temple  there  was  a  stone  pillar  to  which  the  priests  paid  the  most  profound  re- 
spect. *  How  can  we  doubt  that  here  there  were  the  same  pillar  and  navel  of  the  earth  as  we 
found  at  Jerusalem,  Chartres,  &c.  ?  As  we  find  the  Lingas  both  in  the  temples  at  Jerusalem  and 
Chartres  were  in  vaults,  so  we  find  the  Linga  of  the  Rajahs  of  Kesari  at  the  temple  of  Bhaskar- 
esar,  or  Bhobaneser,  Maha-deo,  is  placed  in  a  "subterranean  vault"  as  far  as  possible;  but,  from 
its  immense  size,  it  projects  out  to  a  great  height. %  In  the  adoration  of  the  Linga  we  have  a  very 
remarkable  example  of  the  diffusion  of  this  religion — in  the  Kara-corums  or  stone  circles  and  lingas 
or  pillars.  We  have  it  first  iir  Tartary,  probably  its  birthplace  \  then  we  have  it  described  at 
Bhobaneser  in  Orissa, s  in  the  Carnatic,  in  the  Lingas  and  the  name  of  the  country^  we  next  have 
it  in  the  Gordyasan  mountains  $  next  in  Carnac,  in  Egypt  \  next  in  Troy,  with  its  Mount  Gargarus, 
its  stone  circle  and  palladium,  or  sacred  stone;  next  iu  the  Temple  of  Jerusalem,  as  described  by 
Nicephorus  Calistus,  with  its  stone  pillar  concealed  in  the  cellar ; 4  next  in  Rome,  with  its  Etrus- 
can Agrimensorisua ;  next  in  Chartres,  the  capital  of  the  Carnutes,  the  exact  picture  of  that  de- 
scribed by  Nicephorus  CaJistus ;  next  in  Choir  Gaure  or  Stonehenge  5  and  lastly,  in  the  Linga 
and  Yoni  and  Kara-corum  of  Scotland,  with  its  sacred  stone  from  Scone.  To  these  must  be 
added  the  fire  towers  of  Ireland,  Scotland,  and,  indeed,  many  other  of  the  fire  towers,  as  they  are 

1  Pans.  Bceotic.  25 ;  Const.  Vol.  II.  p.  343,  «  Asiat.  Res.  Vol.  XV.  p.  31 1, 

3  Ibid  Vol.  XV.  p.  306,   Bhobandser  is  also  called  Blmvaneswara,  and  also  Ekam-rakanuna,  or  Ekamra,  or  Ekaraber. 
I  have  no  doubt  this  was,  as  the  city  of  the  Linga,  the  city  of  the  generative  principle,  the  city  of  ran  h/tm,  the  God  of 
Wisdom. 

4  SeeVoLLp,832. 


BOOK  IV.   SECTION  3.  261 

nonsensically  called,  in  many  parts  of  Europe,  and  also  the  towers  of  India,  of  the  Callidei,  or 
Culdees,  or  Cala-Desa,  which  are  almost  exact  pictures  of  those  in  Ireland.  In  some  instances, 
where  they  are  very  large,  iron  bearers,  of  a  size  almost  beyond  credibility,  have  been  used ;  as 
for  example,  at  the  ancient  desecrated  temple  of  Jaggernaut.  **  But,  in  general,  the  architects 
"  have  resorted,  in  the  construction  of  their  roofs,  to  the  method  of  laying  horizontal  layers  of 
"  stone,  projecting  one  beyond  the  other  like  inverted  steps,  until  the  sides  approach  sufficiently 
"  near  at  the  summit  to  admit  of  other  blocks  being  laid  across."  *  This,  which  is  the  most 
ancient  mode  of  covering  now  remaining  in  the  world,  is  precisely  the  same  in  the  towers  of 
Ireland  and  India.  Not  far  from  the  famous  Jaggernaut  is  the  village  of  Kanarak :  this  is  evi- 
dently the  same  name  as  the  Caruac  of  the  Carnutes  in  the  West.  It  is  called  the  Arka.  Here 
was  a  famous  temple  of  the  sun.  It  was  in  the  same  style  of  building  as  those  described  above, 
and  it  tends  to  confirm  what  I  have  formerly  said  of  the  mystic  use  of  the  loadstone,  that  its  roof, 
formed  of  overhanging  stones,  is  capped  with  a  large  LOADSTONE  ;  and  in  order  to  support  such 
an  enormous  mass,  bearers  of  beaten  iron,  which  are  yet  remaining  twenty-one  feet  in  length  and 
eight  inches  square,  have  been  used.  The  stones  of  the  roof  have  been  fifteen  or  sixteen  feet  long, 
six  feet  deep,  and  two  or  three  feet  thick, 2  These  stones  must  have  been  raised  nearly  two  hun- 
dred feet  high.  The  building  is  formed  into  a  cross  by  its  two  magnificent  porches.  Each  side, 
we  are  told, 3  is  sixty  feet  long«  This  would  be,  in  feet  of  Cairo  or  of  Antiquity,  at  8.7552  inches 
to  the  foot,  about  seventy-five  feet.  But  when  I  consider  the  careless  mode  in  which  our  travellers 
often  make  their  measurements,  I  cannot  help  suspecting  it  has  been  seventy-two  feet.  It  must 
have  been  a  difficult  matter  correctly  to  ascertain  the  length  of  such  a  mass  of  ruins,  amitlst  the 
jungle,  the  tigers,  and  the  snakes.  My  friend,  Professor  Haughton,  very  nearly  lost  his  life  in 
attempting  to  penetrate  to  them  "through  the  jungle.  In  the  front  of  the  building  stands  a  most 
beautiful  pillar  of  one  stone,4  which  cannot  fail  to  remind  a  spectator  of  the  pillars  in  front  of  the 
churches  in  Rome,  particularly  that  in  front  of  Maria  Maggiore,  for  the  location  of  which  no  satis- 
factory reason  can  be,  or  at  least  ever  is,  given.  The  Indians  call  these  stones  Jaya  Stambhas  or 
Pillars  of  Victory.  But  I  believe  their  name  has  descended  from  a  very  remote  antiquity,  when 
they  were  called,  in  the  language  of  the  Chaldeans  or  Callidei  or  Culdees,  Pillars  of  miT  iem  or  ?W 
ieie,  the  Self-existent  God,  commonly  called  in  the  Bible,  the  God  of  Sabaoth,  of  Armies,  of  Hosts, 
and  of  VICTORY.  Jagannath  is  saluted  with  cries  of — Jye  Jagannath,  which  they  say  means  Vic- 
tory to  Jagannath  ;  but  it  is  evident  that  this  is  the  Hebrew  n"  He  or  ie,  always  called  the  God  of 
victory;  and  in  both  cases  it  really  means,  God  the  Creator,  or  the  God  of  Wisdom,  or  Wisdom  of 
the  great  IB  or  Creator.  But  it  had  probably  both  meanings,  one  private,  the  other  public.  The 
ancient  Hindoo  bridges,  built  of  averJiangmg  instead  of  radiated  stones,  are  very  common  in  South 
India. 5  A  history  is  to  be  found  in  Persia,  evidently  similar,  though  we  have  only  a  part  of  it. 
Benj.  Constant6  says,  "Lors  de  la  destruction  de  Pers£polis  par  les  Mohamedans,  on  decouvrit 
"  dans  les  fondemmts  d'un  des  principaux  temples  de  cette  ville,  une  pierre  pr£cieuse  appel^e 
"  Tutya,  qui  n'existe  qu'aux  Indes,  sans  que  rien  indiquat  comment  elle  avait  pu  y  £tre  apportee." 
I  think,  after  reading  the  accounts  of  the  stone  in  the  crypt  or  vault  in  the  Caniatic,  at  Jerusalem, 
and  in  the  capital  of  the  Carnutes,  no  one  will  deny  that  there  is  a  high  probability  that  all  these 
were  for  the  same  purpose,  x*iz.  to  conceal  the  Cabalistic  doctrines  of  the  first  chapter  of  John, — 
the  adoration  of  the  Logos,  the  Linga,  or  the  Honover,  as  the  Logos  was  called  i»  Persia. r 

1  Asiat.  Res.  Vol.  XV.  p.  307,  2  See  Vol.  L  p  765  »  Asiat.  Res.  Vol.  XV.  p.  329. 

*  Ib,  p.  320.  *  Ib.  pp.  336,  337-  6  Vol.  II.  p.  24. 

7  See  Ouvrages  de  Zoroastre,  Vol.  I.  Part.  II  pp.  86,  87,  where  the  Word  is  invoked.  See  also  pp.  138,  139,  (which 
is  very  like  John  i,  1,)  and  Vol.  II.  p.  239,  where  may  be  seen  the  I  AM,  i.  e.  of  the  Hebrews.  Trans.  Bombay,  Vol.  II 
p.  318. 


262  FEOBAL  OR   FEUDAL  TENURE. 

4.  We  will  now  pause  a  little,  and  reconsider  a  few  of  the  circumstances  connected  with  the 
island  of  lona.     Artimodorus  says,  that  there  was  an  island,  near  to  Britain,  where  sacrifices  were 
offered  to  Ceres  and  Proserpine,  the  same  as  in  Samothrace.    We  have  seen  how  Ceres  or  Cres  is 
identified  with  both  Bacchus  and  Apollo,  and  it  may  be  recollected  how  a  sacred  hyperborean  island 
is  said  to  have  adored  Apollo.    It  may  also  be  recollected  how  we  found  in  the  East,  close  to 
Ceylon,  on  the  promontory,  the  adoration  of  the  crucified  God,  the  Xp7j£,  and  the  Callidei  or  Cul- 
lidi  or  Culdees,  with  their  three  Sacraments — of  orders,  baptism,  and  the  eucharist— and  ako  the 
Christians  of  St.  Thomas.    Let  it  also  be  recollected,  that  Diodorus  tells  us,  Apollo  was  adored 
with  dances,  and  that  in  this  island  the  God  danced  all  night.    Now,  from  the  Phoenician  Ireland, 
of  Mr.  Henry  O'Brien,  (p.  227,)  I  learn,  that  the  Christians  of  St.  Thomas,  till  a  very  late  day, 
celebrated  their  Christian  worship  with  dances  and  songs.    It  may  be  recollected,  that  we  have  all 
these  matters  repeated  at  Delphi,  where  Dr.  Clarke  found  the  tablet  with  the  Xp]£.     The  reader 
must  recollect  the  Linga  and  Nabhi  in  the  cave  at  Bhobaneser — the  Linga  in  the  ancient  temple  of 
Jerusalem — in  the  cave  at  New  Grange,  in  Ireland,1  and  at  Delphi,  and  with  the  Carnutes  of 
Gaul,  whose  moiihtrous  temple  was  Carnac,  and  that  this  eastern  country  is  called  Carnate  and 
Carnatic,  that  the  languages  of  these  countries  were  called  Gael  and  Sin- gall  and  Sanscrit.     He 
must  recollect  also  the  Camasene  in  India,  Cape  Coma-rin  and  Italy,  and,  what  we  have  almost 
lost  sight  of,  the  April-fool  and  May- day  festivals  equally  celebrated  in  Britain  and  India.     The 
heathen  custom  of  celebrating  the  rites  of  Thomas  with  singing  and  DANCING  is,  in  fact,  of  itself, 
almost  enough  to  prove  the  Thomas  to  be  Tamuz,  without  the  proofs  which  I  have  given  in  the 
first  volume.  But,  as  Mr.  Baber2  and  our  travellers  give  us  no  account  of  this  dancing,  it  appears 
to  have  been  suppressed  since  the  arrival  of  the  Protestants :  hence  we  see  how  much  more  effec- 
tive our  Protestant  missions  are  than  those  of  the  Papists,  to  suppress  all  the  truths  which  may 
be  of  any  real  service  to  discover  the  nature  of  ancient  history. 

5.  Perhaps  among  the  circumstances  which  tend  to  shew  the  ancient  connexion  between  the 
Eastern  and  Western  nations,  and  to  support  my  theory,  that  an  universal  sacerdotal  empire  ex- 
tended its  jsway  over  the  old  world,  there  is  not  one  more  curious  and  striking  than  the  existence, 
in  the  most  widely  separated  parts,  of  the  same  artificial  mode  of  occupying  land,  called  iu  this 
country  the  Feodal  or  Feudal  Tenure  or  system.    This  system  is  found  equally  in  Britain  and 
India.    I  apprehend  it  was  first  brought  to  the  West  from  the  latter,  in  very  remote  times,  by  a 
tribe  of  the  followers  of  Xaca, — that  is,  by  the  Sacae  or  Saxons.    As  the  system  is  found  both  in 
Gaul  and  Scandinavia,  it  may  have  come  hither  by  way  of  the  former,  or  of  the  latter  country.  Every 
one  knows  that  after  the  time  of  the  Romans,  in,  comparatively  speaking,  a  recent  period,  tribes  of 
Saxons  came  to  this  country  from  the  latter,  but  originally  they  came  to  both  from  Asia.   Richard- 
son truly  says,  "  the  feudal  system  in  Europe  is  an  exotic  plant,  but  in  the  East  it  is  indigenous, 
"  universal,  and  immemorial.    In  India,  Persia,  Tartary,  and  other  Eastern  countries,  the  whole 
"  detail  of  government,,  from  the  most  ancient  accounts  down  to  the  present  hour,  can  hardly  be 
**  defined  by  any  other  description  than  feudal/'  D'Ancarvilie  says,  **  Asia  was  then  a  fief  depend- 
"  ing  on  Scythia :  it  was  the  first  governed  by  this  kind  of  constitution,  and  here  may  be  dis- 
"  covered  the  origin  of  the  FEUDAL  SYSTEM,  brought  into  Europe  by  these  very  Sacaa."  *      The 
system  of  feodal  tenure  supposes  the  natural  state  to  be  a  state  of  rest— of  peace — rest  and  peace  to 
be  the  rule,  and  war  the  exception ;  and  the  granting  of  Jagheers  or  military  fiefs — creating  tenants 
by  knights'  service,  is  perfectly  consistent  with  this.4      It  is  curious  to  observe  the  principles  of 


•  Vide  O'Brien,  p.  320.  *  See  Vol  I.  p.  668,  *  Vail.  ColL  Hib.  VoL  V.  pp.  33,  228,  317. 

4  The  Jagheer  is  said  to  have  been  a  Moliamedan  institution;  Patton  on  Principles  of  Asiat,  Mon.  p.  203;  but  this 


BOOK    IV.    SECTION   5.  263 

the  feudal  system  admitted  to  be  lost  equally  in  India  and  Europe,  and  the  lawyers  in  each  of 
these  countries  to  be  in  perpetual  strife  about  them,  yet  making  out  nothing  satisfactory  at  last. 
Before  letters,  livery  of  seizin  was  the  practice.  When  we  look  to  the  great  countries  of  Asia  we 
find  every  where  immense  military  fiefs,  or  fiefs  partly  military  and  partly  hierarchical ;  we  gene- 
rally, I  think,  see  the  priests  grow  into  kings  :  in  some  we  see  the  seat  of  the  priest  occupied  by 
the  general,  who,  having  forced  the  priest  to  give  him  the  unction  or  £«goTovia,  thus  becomes 
sacred  majesty.  In  Europe  we  see  the  system  falling  to  pieces  in  different  ways — the  municipia 
growing  into  free  states— some  more,  some  less  assimilated  to  the  despotisms  of  Asia.  In  France 
and  Germany,  principalities  arose, — in  Italy  and  Greece,  republics.  Mr.  Patton,  who  is  the  most 
sensible  writer  I  have  ever  met  with  on  these  subjects,  observes,  "  The  circumstance  of  land  being 
"  common  or  the  property  of  the  society,  and  never  possessed  by  individuals  among  the  pastoral 
ce  tribes,  which  has  been  so  frequently  pressed  upon  the  attention  of  the  reader,  seems  to  offer  a 
f(  natural  explanation  of  the  rise  and  progress  of  the  Asiatic  constitution  of  monarchical  govern- 
**  ment,  which  is  uniformly  and  unalterably  despotic.  These  peculiarities  have  been  shewn  to 
"  depend  upon  the  absolute  property  of  the  land  being  vested  in  the  sovereign,  which  precludes 
'*  the  rivalship  of  power  through  the  means  of  great  land-proprietors,  who  cannot  possibly  exist 
"  under  such  circumstances.  But  how  this  absolute  property,  of  all  the  land  of  the  state,  came 
"  originally  to  be  vested  in  the  monarch  or  sovereign,  is  the  question  which  it  is  so  difficult  to 
(e  answer.  If  we  suppose  the  pa&toral  state  of  society  to  have  universally  preceded  the  agricultural 
"  state  in  Asia,  a  supposition  not  void  of  historical  support,  a  very  obvious  explanation  seems  to 
**  result  from  it.  Among  all  pastoral  tribes,  the  monarchical  form  of  government  is  prevalent :  the 
"  chief  is  the  representative  of  the  public,  and,  in  time  of  war,  is  absolute.  The  first  and  earliest 
u  transition  from  the  pastoral  to  the  agricultural  state  of  society,  must  always  remain  a  subject 
"  for  conjecture/'1  Notwithstanding  the  multitude  of  writers  of  great  eminence,  both 
Jurists,  like  Spelman,  and  antiquarian  philosophers,  like  Montesquieu,  Dr,  Stuart,  &c.,  who 
have  written  respecting  the  origin  of  feodal  tenures  or  fiefs, 2  it  cannot  be  denied,  that  they  have 
all  failed  to  give  a  satisfactory  explanation  of  it.  It  cannot  be  denied  that  something  is  still 
wanting. 3  I  flatter  myself  my  theory  will  supply  it.  Mr.  Patton  observes,  that  Bernier,  Manu- 
chi,  Thevenot,  Chardin,  Tavernier,  all  with  one  consent  assert,  that  there  was  no  private  landed 
property  in  India— that  the  emperor  was  sole  proprietor  of  all  the  lands  within  his  empire.  4  In 
China,  the  same  appears  to  have  been  the  case,  and  only  a  tenth  of  the  produce  was  taken  j5  and 
in  Persia  or  Iran  the  same.6  And5  again,  the  same  in  Siam  or  the  Burman  empire,7  which,  in 
the  laws  of  Menu,  is  called  Dhasa-meda.  The  Dhasa,  is  the  Latiu  dedma,  and  the  Meda  the 
Latin  modius  or  measure,  and  the  whole  the  tenth  measure  of  the  grain  or  other  produce.  Of  the 
word  feoud  or  feod  or  feud,  I  have  not  seen  and  cannot  give  any  satisfactory  explanation.  But  if 
the  tribes  of  loudi  and  the  Sacse  were  the  same,  I  suggest  for  consideration  whether  feudal 
tenure  may  not  be  lands  in  the  tenure  of  Pi-Ioudi,  THE  loudi.  And  in  favour  of  this  is  the 
circumstance,  that  the  part  of  the  country  whence  the  loudi  came,  namely,  the  Mesopotamia 
formed  by  the  Indus  and  Ganges,  is  precisely  the  country  were  the  Feodal  system  retains 
its  greatest  vigour  '  at  this  day.  Vallancey  says,  in  old  Irish  Faoi-  ud  means,  one  under 

I  can  scarcely  believe.    The  word  Jagheer  seems  old :  IA  gr  «>  ia,  literally,  country  within  a  circular  inclosure,  a  dis- 
trict, as  districts  in  Ceylon  and  Germany  were  called  Circles. 
1  Patton  on  the  Principles  of  Asiatic  Monarchies,  pp.  268—270.  8  Ibid,  p.  29f. 

3  Many  interesting  observations  on  the  ancient  feodal  tenures  may  be  found  in  Vallancey's  Coll.  Hib.  Vol.  V.  pp. 
23-33,  228, 229,  318,  321, 322. 

4  Patton,  p,  200.  5  Ib.  p.  229.  G  Ib,  p  23  L  7  Ib.  p.  264, 


264  FEODAL  OR  FEUDAL  TENURE, 

covenant,1  and  Feudal  tenure,  in  Irish,  is  Achusac,  in  Arabic,  Akhezet.  This  must  be  the  Hebrew 
?rtK  ahz9  possedit,  obtinuit,*  and  the  Acherah  of  the  Mohamedans,  that  is,  the  payment  of  the 
tithe.  In  Irish  Achusac  also  means  possessio,  and  Sean-achas  was  a  judge  of  a  feodal  code.  I  do 
not  much  doubt,  that  the  Sean-ach  became  Senate.  The  first  redditio  was  of  the  tenth  of  the 
produce,  as  the  word  asera  implies,  and  this  was  paid  to  the  patriarch  at  the-head  of  the  pontifical 
government,  or  his  assigns,  by  nearly  the  whole  world.  The  word  Feud  or  Feudal  is  a  generic 
term  as  applied  to  the  occupation  of  land,  of  which  there  are  several  species.  The  first  I  shall 
notice  is  called  Soccage  and  Free  Soccage,  which  Blackstone  says  has  been  thought  to  be  derived 
from  the  Saxon  Soc,  a  plough;*  but  he  thinks  better,  from  Soc,  liberty,  privilege.  However,  I 
think  it  was  from  Xaca  or  Saca.  It  was  the  land  of  Saca,  for  which  only  the  service  of  the  plough 
or  an  agricultural  return  was  required  by  the  priests,4  in  opposition  to  the  knights'  service,  for 
which,  services  of  war  or  services  which  infringed  upon  personal  liberty,  were  required  by  the 
military  governors.  The  former  were  the  lands  of  Xaca,  Saca,  Saga,  Sagax,  of  Wisdom. 6  Socage 
or  Soccage  has  been  defined  to  be  a  determinate  service,  the  render  for  which  was  precarious,  un- 
limited, and  uncertain.  This  was  certainly  its  nature  $  but  it  was  not  from  this  that  it  had  its 
name.  I  believe  that  originally  soccage  estates  descended  to  all  the  children :  but  certainly,  in 
Henry  the  Third's  time,  primogeniture  in  soccage  lands  came  to  prevail  very  generally.  There 
were  Soc-manni  and  Boc-manni.  The  first  were  Seculars — the  second  the  Regulars,  the  Moines 
or  Monks  or  Book-men.  The  mannus  was  descriptive  of  the  order  of  Menu,  or  sacred  or  secret 
order— from  the  secret  writing.  The  Soc  and  the  Boc  describe  the  division  of  the  caste  intojirst 
functionaries,  and  second  those  whence  the  functionaries  were  taken,  into  first,  Regulars,  i.  e.  Boc- 
manni,  initiati  or  ordered ;  and  second,  Seculars,  not  regulated,  not  ordered.  The  word  initiated' 
marks  the  distinction.  In  order  to  separate  and  know  themselves,  they  initiated  or  circumcised 
themselves :  this  was  the  secret,  i.  e.  sacred  rite.  Is  not  sacred,  Soc  or  Sac-rid,  to  be-rid,  quit  of 
—free  from  the  rule  of  monks,  as  well  as  free  from  the  rule  of  military  service  ? 

When  Joseph  was  the  prime  minister  of  Egypt,  it  is  clear  that,  whether  his  history  be  taken 
figuratively  or  literally,6  a  state  of  feodal  tenure  was  established  by  him  5  the  state  of  society 
described  is  exactly  that  which  existed  in  India  and  Europe,  after  the  sword  divided  from  the 
crosier,  and  was  beginning  to  prevail  over  it.  (In  the  first  ages  of  the  tribe  of  the  Jews  the 
crosier  alone  prevailed.)  This  was  the  independent,  or  partly  independent,  state  of  the  king 
at  Thebes  or  Memphis,  about  the  time  when  the  priest  at  Phiioe  had  power  at  his  pleasure  to 
order  him  to  commit  suicide.7  The  king  was  not  of  the  description  of  our  officers  bearing  that 
title*  He  was  only  the  general  in  chief  of  the  sacerdotal  forces.  We  must  recollect  that  the  Rev. 
Robert  Taylor  has  proved,  in  his  Diegesis,  that  all  the  different  degrees  and  orders  of  priesthood, 
or  of  the  Christian  hierarchy,  formerly  existed  in  Egypt. 8  This  premised,  I  suggest  that  Free 


*  Vail.  Coll.  Hib.  Vol.  V.  p.  229,  *  Ibid.  229,  265.  8  Blackstone's  Com.  B.  ii.  Ch.  vi, 

*  After  the  sword  had  divided  frbm  the  crosier,  or  the  two  castes  of  soldiers  and  priests,  the  origin  of  which  I  shall 
explain  by  and  by,  had  arisen. 

*  The  Sacse  are  called  Sagaa,  Vail.  Coll,  Hib.  VoL  V,  p.  34 ;  hence  come  sacrum,  sacrificium,  sacerdos.     The 
Romans  had  a  priest  called  Sagart,  from  the  word  Sag.    There  could  be  no  sacrifice  without  this  officer.    From  this 
word  Cleland  says  came  the  Sac-erdos.    Cleland's  Spec.  p.  22. 

G  Literally  as  I  would  fain  flatter  myself,  at  least  in  great  part,  for  I  cannot  part  with  the  beautiful  story  without 
much  regret.  If  it  be  not  meant  to  be  literal,  it  must  be  of  the  same  nature  as  the  Cyropaedia.  It  contains,  in  the 
latter  case,  a  parable,  to  inculcate  some  very  fine  moral  doctrine,  which,  whether  true  or  false,  it  teaches. 

T  This  is  the  exact  case  of  the  Grand  Seignior  and  his  Paahas  at  this  day,  »  See  supra,  p.  71. 


BOOK  IV.    SECTION  6.  265 

Soccage  is  the  Soccage  in  Egypt  of  $?13,  fTO  pre  or  Pkre l  or  of  Pharaoh,  or  of  the  Solar  deity  5  and, 
in  the  North,  of  the  Scandinavian  Freisia,  and  the  Swedish  Frij.  The  occupiers  of  the  lands  of 
the  priests,  when  the  crosier  divided  from  the  sword,  held  of  the  God  Phre,  and  thus  were  free- 
men or  men  of  the  God  Free,  and  exempt  from  military  service.  Thus,  probably,  arose  the  words 
free  and  free-men.  They  were  men  or  tenants  of  the  God  Liber— of  Liber-tas,  or  Liber-ty, 
(Liber-di,  or  God  or  holy  Liber,)  because  the  God  Free  or  ^/?^  was  Bacchus,  and  because  Bacchus 
was  called  Liber.  From  his  close  connexion  with  the  tree  of  knowledge  and  letters,  he  came  to 
be  called  by  the  name  of  liber,  a  book;  from  a  similar  cause  the  bark  of  a  tree,  on  which  the  letters 
were  written,  was  called  liber,  all  which  I  have  before  shewn  at  great  length,  supra,  pp.  163, 164.  In 
the  state  of  the  world  which  I  now  contemplate,  the  present  state,  in  fact,  of  Tibet,  the  Priests  were 
the  Lords  of  the  creation.  Their  tenants,  paying  only  a  tenth  of  the  produce  as  rent,  must  have 
been  in  a  very  easy  and  comfortable  state.  Here  is  one  of  the  reasons  of  the  state  of  freemen, 
so  much  envied.  Those  are  the  Liberi-Sokemanni**  (We  must  not  forget,  and  1  shall  presently 
resume  the  discussion  of  the  mythological  meaning  which  I  have  shewn  that  the  north  country 
word  mannus  or  man  always  had,  and  its  connexion  with  the  Om  or  Horn  of  India  and  Persia,) 
They  were  the  men  or  manni  of  Liber  or  Soke  or  Saca,  They  were  said  to  be  in  FREE  soccage  for 
the  reasons  just  now  assigned,  and  they  were  in  a  later  day  said  to  be  in  COMMON  soccage,  because 
the  priests  of  whom  they  held,  having  become  monks,  possessed  every  thing,  and  yet  possess  it  in 
Tibet  in  COMMON,  in  community.  They  held  of  the  community.  From  Blackstone's  expression 
it  is  evident,  that  he  considered  the  word  soc  to  have  the  same  meaning  as  liber >  and  he  calls  it 
free.  This  all  arises  from  the  application  of  Liber  not  being  known. 

6.  I  believe  what  Glanville  says  is  true,  that  all  lands  held  in  free  soccage  were  held  in  Gavel- 
kind:3  "  Si  vero  fuerit  liber  Socmannus,  tarn  quidem  dividetur  haereditas  inter  omnes  filios  quot- 
66  que  sunt  per  partes  sequales ;  si  fuerit  Soccagiura  ut  id  antiquitus  divisum."  The  natural 
process  is  for  a  man  to  divide  his  property  among  his  children ;  the  artificial  is,  by  knights*  ser- 
vice, to  give  it  all  to  the  eldest.  I  think  the  term  Gavel-kind  is  formed  from  the  British  Gafaelu 
tenere  or  Gafael  tenura,  and  the  word  kind-red.  The  land  was  held  by  right  of  kindred,  and  not  by 
grant  from  the  Lord  or  King  or  Soldier  \  in  return  for  which,  service  of  war  was  rendered.  It  was 
held  of  the  Priest,  who  did  not  care  how  it  went,  so  that  he  got  his  vectigal.  From  this  it  would 
come  to  pass,  in  many  cases,  perhaps  in  all,  that  the  occupiers  of  lands  would  do  suit  and  service 
to  one  lord  and  pay  tithe  to  another*  Gavel-kind  land  did  not  escheat  in  case  of  the  felony  of  its 
occupier.  It  was  Folkland  and  Allodial,  which  terms  I  shall  explain  presently.  It  did  not  escheat, 
because  it  was  not  the  property  in  any  sense  of  the  occupier.  But  it  would  escheat  for  the  felony 
of  the  person  of  whom  the  occupier  held  it  5  in  such  a  case,  however,  the  occupier  would  not 
necessarily  be  disturbed,  as  our  farmers  are  not  disturbed  for  the  treason  of  their  landlord.  They 
pay  their  rents  to  the  new  landlord.  If  they  have  leases  the  landlord's  treason  does  not  affect 
the  rights  granted  by  their  leases.  The  nature  of  the  general  tenure  of  land  in  ancient  times 
is  perhaps  no  where  better  exhibited  than  in  the  grant  of  land  made  by  Xenophou  to  Diana.  He 
gave  up  to  her  the  land,  reserving  to  himself  the  cultivation  and  enjoyment  of  it,  but  this,  subject 
to  the  payment  of  a  tenth  of  the  produce  to  her.  Here  she  was  Lady  of  the  soil,  for  the  use  of 

1  I  have  formerly  shewn  that  the  word  Phre  denoted  the  God  of  Wisdom,  in  numerals,  that  is,  in  ciphers ;  supra, 
p,  209. 

*  Blackstone,  B.  ii.  Oh.  vi.  Liberi  and  Soc-manni  both  have  the  same  meaning :  Liberi-Sdcmanni  is  a  pleonasm, 
very  common  in  language,  arising  from  the  terms  not  heing  understood. 

3  The  Gavel-kind  tenure  of  Kent  (Cantia,  Qy.  of  Kanya,  or  w  of  Cuni—JBel?)  Ban.  Glanville  de  Leg  Ang  Lib. 
vii.  Cap  in.  p.  49. 

VOL.  II.  2  M 


266  FBANK-AL-MOIGN. 

which  she  retained  the  tenth.  The  land  in  like  manner  was  THE  LORD'S  in  Palestine  ;  but  for 
him  the  Levites  received  the  tenths,  Niebuhr  says,  "  So  a  tenth  is  the  portion  the  state  seems  in 
"  general  to  have  levied  on  corn,  as  the  Roman  republic  did  whenever  it  exercised  its  right  of 
**  ownership."1  Gilbert  Burnet,  in  his  history  of  the  rights  of  princes,  p.  115,  has  shewn  that 
in  the  time  of  Clotaire  the  kings  of  France  received  the  tithes  or  tenths,  and  that  after  they  had 
given  them  up  to  the  church,  they  took  the  tenth  of  the  remainder,  (if  I  understand  him,)  which 
was  called  the  ninths.  This,  combined  with  the  power  of  excommunication  possessed  by  Charle- 
magne, seems  to  shew  that  the  kings  of  France  had  some  claims  independent  of  the  Popes,  not 
now  understood  ;  and  this  is  strengthened  by  the  history  of  the  disputes  respecting  the  freedom  of 
the  Gallican  church,  which  has  alwaj,  s  been  involved  in  great  difficulties.  Sir  Thomas  Muuro 
says,  <s  among  the  only  Hindoo  chiefs  unsubdued  by  the  Mohamedans,  the  Rajas  of  Ceylon,  Travan- 
core,  Cochin,  and  Coorg,  the  ]and-tax  is  still  but  ten  per  cent."  2  Mr.  Cleland,  without  having  the 
least  suspicion  of  my  theory,  or  that  there  ever  was  an  universal  system,  has  maintained  there  are 
proofs  that,  in  very  ancient  times,  almost  all  the  lands  in  Europe  belonged  to  the  order  of  the 
Druids  or  Priests.  I  need  not  point  out  how  this  supports  my  theory.  How  the  state  of  the 
world  which  I  shall  now  describe  arose,  I  shall  endeavour  hereafter  to  shew,  but  I  believe  that,  in 
very  early  times  the  priest  and  king  were  the  same,  and  that  all  the  land  belonged  to  the  former. 
He  was  jure  divino  proprietor  of  the  soil,  and  received  from  the  cultivators,  to  whom  he  granted  it, 
one  tenth  or  the  tithe  of  the  produce  for  the  use  of  it.  The'  cultivators  or  Grantees  answered  to 
what  in  India  are  now  called  Ryots,  and,  in  process  of  time,  collectors  were  appointed  who  an- 
swered to  the  present  Zemindars,  who,  at  first,  collected  for  the  priests,  and  at,  last  ended  in 
renting  the  tithes  of  districts.  The  King-priest  possessed  the  soil  of  the  land,  was  Lord  of  the 
soil,  as  vicegerent  of  God.  This  was  before  the  sword  divided  from  the  crosier  ;  perhaps  at  the 
time  now  spoken  of  the  sword  was  scarcely  known.  This  might  be  the  Golden  Age  of  the  Poets- 
The  theory  was,  that  the  whole  world  belonged  by  divine  right  to  the  person  who  escaped  from  a 
great  flood,  who  is  called  in  the  books  of  the  Jews  Noah,  that  he  divided  it  or  enfeoffed  it  to  his 
three  sons,  and  they  to  their  children.  And  in  subservience  to  this  system,  whether  founded  in 
truth  or  not,  the  monarchs  of  the  East  deduce  their  pedigrees  from  one  of  his  three  sons.  This 
system  I  shall  unfold  in  my  next  book. 

7p  The  next  tenure  I  shall  notice  is  that  of  Frank-al-Moign.  When  two  classes  of  priests  arose, 
namely,  the  Seculars  and  Regulars,  the  lands  in  Frank-  al-Moign  were  the  lands  held  of  the  latter- 
held  of  the  monks  —  les  moines,  or  al-manni,  both  still  being  lands  of  Frank  or  Liber.  The  Secu- 
lars had  that  name  from  the  Soc  or  Sac,  both  of  which  had  the  meaning  of  oua)vo$.  All  priests 
were  originally  Seculars  :  the  word  Frank-al-Moign  arose  in  time  to  distinguish  the  tenure  of  the 
Monks,  the  Regulars,  from  the  tenure  of  the  Seculars.  The  whole  land  was  originally  the  pro- 
perty of  the  priests,  as  vicegerents  of  the  Divine  Power,  Vicars  of  God,  as  the  Pope  claims  to  be 
the  possessor  of  ail  lands,  and  claims  the  tithes  of  them  as  his  tribute.  They  were  Vicar-  manni, 
which  probably  became  corrupted,  when  its  meaning  was  lost,  into  Vicraraa,  and  Vicrama-ditya, 
perhaps  Vicar-om-Manni.  From  the  Priests  the  Soc-manni  just  warned  held  their  lands*;  and  to 
them  only  were  they  amenable  or  liable  in,  any  way  to  account  for  their  conduct  ;  and  they  had 
their  own  tribunals.  When  in  later  times  the  right  of  the  Pontiff  was  lost  sight  of  and  great  con- 
querors gave  away  extensive  districts  to  their  followers  or  feodal  Barons,  in  the  interior  of  which 
lands  occupied  by  the  priests  were  of  course  included,  the  Barons  claimed  from  the  priest  a  ser- 
vice tribute  or  acknowledgment  of  superiority;  but  whenever  this  was  granted^  it  was  done 


Niebulir,  Vol.  II.  p.  136,  »  Briggs,  p.  400. 


BOOK  IV*    SECTION  7«  267 

through  fear,  and  a  mental  or  verbal  reservation  of  the  rights  of  the  church  was  always  annexed  to 
it ;  and  as  the  extent  of  these  rights  was  unknown,  the  claim,  which  in  no  case  was  ever  given  up, 
was  a  source  of  the  most  violent  animosity.  In  consequence  of  this,  in  later  times,  an  unceasing 
strife  for  power  always  existed  between  the  Barons  and  the  Priests  ;  the  priests  by  the  terrors  of 
purgatory  generally  at  last  prevailing.  The  Franks  were  first  heard  of  on  the  Rhine  as  Ale-manni. 
The  word  Frank  means  free,  and  is  probably  a  corruption  of  the  word  ^§73  or  Free — Liberi  Sacae« 
Ifc  was  the  religious  name  of  the  tribe,  and  in  fact  Saxons,  as  all  the  tribes  probably  were.  4>p-»3 
and  Freyas  were  arithmetical  names  of  the  same  cycles  in  its  different  stages  of  improvement,  666 
and  608.  From  the  word  JDD  pro  Parkhurst  derives  the  words  Frank  and  Franchise,  and  the  . 
Franks,  (who  had  a  king  or  dynasty  called  Pharamond,}  which  tends  to  confirm  what  I  have  said. 
From  this  root  may  come  our  word  Freehold,  that  is,  land  held  of  the  God  <KPH.  Our  Freeholds 
are  all  held  of  a  superior  \  in  theory  they  all  have  suit  and  service  to  perform  to  the  liege  Lord, 
Priest  or  King,  whichever  it  may  be ;  that  is,  Khan  or  Pri-est,  or  0p^-est,  meaning  the  real  priest, 
The  word  est  is  here  a  mere  intensitive— the  very  4>/^.  La  Loubere1  says,  in  the  Siam  language, 
Sion,  that  is,  Sun,  means  free.  On  this  account  the  natives  maintain  that  they  have  the  same  name 
as  the  Franks.  Their  Pra  means  Creator ;  this  is  the  $f#i  of  the  Coptic  and  Greek.  But  Pra  and 
Bra  in  the  Siamese  language  are  the  same,  and  mean  God  ;  and  here  we  come  to  the  origin  of  the 
word  in  the  numeral  language — <£p,  and  $p>5n600  and  608, 

When3  as  I  have  lately  said,  the  kings  (as  our  William  the  Conqueror  for  instance)  granted  out 
large  tracts  to  their  generals,  the  latter  claimed  supremacy  over  the  whole  district  5  but  they  could 
not  succeed  against  the  priestly  monks,  who  always  denied  the  power  of  the  kings  to  dispose, 
even  by  conquest,  of  the  property  of  the  church*  But  a  struggle  took  place,  whence  arose  the 
lay  appropriations,  in  which  the  soldiers  or  laymen  succeeded.  When  scruples  of  conscience  and 
a  refusal  of  absolution  compelled  the  laymen  to  leave  the  patronage  of  the  churches  to  the  monks, 
the  monks  did  not,  until  restrained  by  statutes,  appoint  rectors,  but  only  curates  or  vicars  keeping 
the  tithes,  which  they  claimed  as  the  right  of  the  order,  to  themselves.  It  is  probable  that  the 
mode  by  which  the  orders  of  monks  and  seculars,  after  the  Roman  times,  after  having  been 
divided,  became  united  into  one,  was  soon  unknown  to  themselves.  All  we  know  is,  that  for  a 
great  number  of  years  there  was  every  where  a  marked  separation  of  the  two  orders,  and  that 
there  were  perpetual  divisions  and  disputes,  Rapin  says,  the  Franci  and  Saxons  were  the  same, 
and  he  quotes  Sir  William  Temple  as  authority}2  and,  the  languages  of  the  northern  tribes  were 
so  near,  that  tlwy  could  all  understand  one  another^  and  that,  as  might  be  expected,  their  laws 
were  all  the  same. 3  I  need  not  point  out  how  this  tends  to  confirm  the  whole  of  my  system. 
The  five  dialects  of  the  British  Celts  are  become  so  changed,  that  the  different  tribes  are  now,  in 
general,  no  longer  intelligible  to  one  another ;  that  is,  with  the  exception  of  some  of  the  inhabi- 
tants of  the  most  remote  and  secluded  places.  D'Ancarville  undertakes  to  prove,  "  that  the  mytho- 
logy of  the  Egyptians,  Brahmins,  Chinese,  Japanese,  and  all  other  oriental  nations,  had  that  of  the 
Sacae  as  their  basis". 4  In  his  fifth  volume  of  the  Collectanea,  Vallancey  has  given  many  striking 
proofs  of  the  identity  of  the  eastern  aud  ancient  Hibernian  customs,  which  confirm  D'Ancarville. 
"  Franci  et  Saxones  apud  antiques  Socii  et  Amici,  donee  in  diversas  partes  traheret  imperil  libido/* 
Again,  "Saxonum  et  Francorura  nomen  commune  videtur  aliquandiu  fuisse  gentibus,  quemad- 
"  modum  adhuc  nostra  setate  in  orientis  partibus  universse  Europae  gentes  dicuntur  Franci."  5 
I  feel  no  doubt  that  the  Franks  and  Saxons  were  the  same  race  of  people.  Perhaps  the  Franks 

i  Pp.  6,  7.  *  Vol.  I.  p.  207.  *  Vol.  II,  p.  138. 

*  Vail.  Coll.  Hib.  Vol.  V.  p.  35.  &  Themis  Arabrica  Petri  Frid.  Arpi,  pp.  244,  246. 

2  M  2 


268  LANDS  IN  DEMESHE. 

might  be  a  tribe  of  the  Sacae,  as  the  Macdonalds  are  a  tribe  of  the  Scotch.    But  still  the  one  were 
Sacae  and  the  other  are  Scotch.    Thus  the  Franks  were  Saxons.    lu  a  very  early  age  I  think  they 
may  be  found  in  Italy.    Italy  had  its  name  from  Vitulus  a  Bull,  and  every  one  knows  the  story 
of  its  Saturnalia;  it  was  the  country  of  Saturn ;  but  the  Saturnalia  were  festivals  of  Saca.    Selden 
says,1    "Sesach  Numen  est  apud  Jeremiam   .,,,,,.,    ab   eo    (sic  volunt   viri   doctissimi) 
"  Sacea,  festum  Babyloniorum,  dicta,  seu  ^epas  Sa#ea£,  uti  apud  Romanos  Saturnalia  &  Saturno. 
"  Atque  ut  Saturnalibus,  servis  epulantibus  famulabantur  domini,  ita  et  in  diebus  Saceis  ;  qui 
"  quinque  erant  continuL"    When  we  recollect  the  striking  manner  in  which  the  Saturn-ja  is 
found  in  North  India,  (see  Tod's  map  of  Rajast'han,  the  country  of  the  Sacae  or  Buddas,)  and  the 
similarity  of  his  Sacaaa  to  the  Saturnalia  of  Babylon  and  Italy,  and  we  consider  what  Jeremiah  has 
said  respecting  the  king  Sheshach,  we  cannot  doubt,  as  I  formerly  remarked,  that  Shesach  was  the 
Scythian  king,  and  that  the  followers  of  Saturn  and  the  Pallestini  were  Saxons.2      But  from  He- 
rodotus we  know  that  the  Saxons  and  Scythians  were  the  same  ;  and  in  my  Celtic  Druids  I  have 
shewn  that  the  Celtss  were  both  Scythians  and  Galli  or  Gauls  :  but  I  shall  discuss  this,  which  is 
very  important,  by  and  by,  when  I  again  treat  of  the  Scotch  island  of  lona.   The  persons  who  held 
lands  in  Frank-al-moign  would  have  no  grants,  charters,  or  other  title-deeds,  to  shew  for  them,  as 
their  owners  were  by  descent  successors  of  the  first  appropriators  or  possessors ;  and,  in  conse- 
quence of  this  defect  of  title,  they  were  often  exposed  to  the  demands  of  the  Barons  ;  who,  when 
their  consciences  would  not  let  them  dispute  the  right  of  the  church  to  the  seignorage  or  lord- 
paramountship,  culled  upon  the  monks  to  prove  their  right  to  the  usufruct  of  particular  parcels  as 
individuals  or  separate  bodies  by  the  exhibition  of  some  title  \  and  as  the  modern  principle,  that 
no  title-deed,  or  immemorial  possession,  is  the  lest  title,  was  not  established,  they  were  obliged  to 
have  recourse  to  a  measure  which  neither  is  nor  can  be  denied,  viz.  a  general  forging  of  grants  and 
charters.    This  was  a  trick  easy  enough  to  the  liberi,  Boc-manni — book  men,  impossible  to  be 
detected  by  the  Barons,  probably  not  one  in  a  thousand  of  whom  could  read.     I  have  spoken  of 
the  Moines  or  Manni  as  the  same.    We  have  seen  the  derivation  of  Homo  for  man  or  vir.     I  ap- 
prehend this  was  originally  the  name  only  of  the  Monks ;  they  were  the  Manni  Om,  the  first  word 
in  regimine.    Whenever  the  word  Mannus  is  found,  it  seems  always  to  have  a  relation  to  some- 
thing mystical,  to  the  secret  or  mysterious  doctrines.    The  Om-manni  does  not  seem  very  unlike 
the  Moines, 

8.  It  is  an  important  circumstance,  that  the  Saxon  kings  claimed  to  have  all  the  lands  of  their 
kingdom  in  demesne. 3      This  is  precisely  the  Indian  system  ;  and  in  the  claim  of  the  fee  or  the 
soil,  and  the  edict  giving  the  tithes  to  the  church,  a  compromise  seems  to  have  taken  place  between 
the  sword  and  the  crosier.    The  statute  of  Ethelred,  which  gave  the  tithes  'to  the  priests,  was,  in 
fact,  nothing  but  a  declaratory  statute.    I  perfectly  agree  with  Cleland,  who  says,  uThe  result  of 
"  my  researches  ha§  been,  that  the  feudal  system  is  at  this  moment  very  little  understood.    Most 
"  of  the  writers  whom  I  have  seen  upon  that  subject,  have  mistaken  the  monstrous  depravation  of 
"  that  system,  for  the  system  itself."  4 

9.  Burgage  tenure  is  nearly  the  same  as  the  Soccage  tenure,  but  applicable  to  towns.     In  this, 
the  house  of  which  the  family  property  consisted,  went  to  the  youngest  son,  the  rest  having  gone 
off  or  colonised  or  enlisted  in  the  military  class.    It  is  a  practice  strongly  marking  the  identity  of 
the  Sacae  of  Tartary  and  Britain,  it  being  common  to  both. & 

10.  The  next  tenure  to  be  noticed  is  that  of  tenure  by  Knights'  service.    Probably  the  Saxons 


De  Diis  Syriis,  ch.  xiii.  p.  342  *  Vide  Morning  Watch,  No.  IX.  3  Hallam,  Hist,  Vol.  II.  p.  179 

4  Spec,  Add.  art.  p.  xii.  3  Vide  Du  Halde,  Hist,  of  China,  and  Blackstone,  B.  ii,  Ch*  vi. 


BOOK   IV.   SECTION   11.  269 

had  tenures  by  Knights'  service  as  well  as  the  Romans;  but  a  moment's  consideration  will  shew 
why  we  hear  not  of  Knights'  service  after  the  Norman  came,  except  as  service  to  him.  There  are, 
therefore,  no  more  old  remains  of  it  now  to  be  found.  Those  which  were  not  strictly  Norman, 
and  at  that  time  new,  merged  into  the  service  due  to  the  Normans  or  Northmen.  If  Saxon 
knights  did  not  do  their  service  to  the  new  king,  they  threw  off  their  allegiance,  they  forfeited 
their  lands,  and  a  Norman  took  them.  To  do  military  service  to  another  would  have  been  rebel- 
lion, treason.  The  only  lands  in  free  Soccage  or  Burgage  tenure  left  by  William,  as  indeed  they 
probably  were  before,  were  lands  held  of  the  Priests.  See  the  exchange  of  lands  named  in  Black- 
stone,  l  by  the  Archbishop  of  Canterbury,  from  tenure  by  Soccage  to  tenure  by  Knighthood.  At 
first,  when  Priest  and  King  were  identical,  all  lands  were  held  in  Soccage,  held,  I  repeat,  as  they 
are  now  in  Tibet,  of  the  Monks.  I  think  when  the  Archbishop  changed  the  tenure  of  his  lands, 
the  object  in  holding  them  of  the  king  was,  to  secure  them  from  the  claim  of  the  Barons,  to  whom 
he  could  not  exhibit  any  title  to  them.  They  had  descended  to  him  from  his  Druidical  predecessors. 
Judge  Blackstone*  very  properly  and  very  distinctly  admits  the  Saxon  origin  of  the  feudal  or  feo- 
dal  system,  though  he  overlooks  the  almost  inevitable  consequence  that,  after  the  arrival  of  the 
Normans,  the  old  Saxon  tenures  by  Knights*  service  must  necessarily  have  disappeared — a  fact 
which  he  seems  at  a  loss  to  account  for.  The  ancient  Folkland,  or  estates  held  in  villeinage, 
Blackstone  says,  was  strictly  neither  feodal,  Saxon  nor  Norman.  The  reason  of  this  was,  because 
their  owners  were  the  first  possessors  before  the  arrival  of  the  later  Saxons  and  Normans,  and  if 
any  lands  were  left  to  them  they  could  only  hold  of  the  new  Lords.  The  old  Lords  were  either 
gone  or  sunk  into  the  class  of  villeins  by  the  arrival  of  the  new  comers.  They  became  the  He- 
lots 5  they  were  the  folks — of  ToXTio*.  Several  other  kinds  of  tenure  arose  in  later  times,  but 
they  are  not  worth  notice. 

11.  Perhaps  the  Monks  did  not  exist  till  the  quarrels  respecting  the  two  principles  began  to 
arise.  Then,  as  usual  in  all  such  cases,  the  two  parties  ran  into  the  most  absurd  extremes,  till 
they  covered  the  Eastern  world  with  blood.  It  seems  probable  that  the  war  lasted  for  many  gene- 
rations ;  in  short,  I  believe  it  never  entirely  ceased  till  both  parties  were  conquered  by  the  Moha- 
medans.  From  extreme  devotion  to  the  male  principle,  it  is  likely  that  both  the  Monks  and  the 
Eunuchs  might  arise.  The  last  person  of  the  second  class  perhaps  may  be  found  in  the  celebrated 
and  learned  Origen*  On  the  other  side,  in  opposition,  might  arise  the  Nuns.  I  believe  there  are 
no  Monks  among  the  Brahmins ;  they  are,  I  think,  solely  among  the  Buddhists.  The  followers  of 
Buddha  affected  the  male ;  the  followers  of  Cristna  the  female.  But  it  is  very  possible  that  in 
India,  as  in  Europe,  after  the  two  sects  united  and  the  cause  of  their  existence  was  forgotten; 
still,  as  the  religious  principle  of  abstinence  from  sexual  intercourse,  which  had  become  established 
as  a  meritorious  act,  remained,  monastic  institutions  of  both  religions  may  have  been  founded. 
Nothing  is  more  difficult  to  eradicate  than  a  religious  principle  of  this  kind,  when  once  established. 
Monachism  is  of  such  a  nature,  that  if  not  molested^  silently  and  peaceably,  by  stealth  as  it  were, 
it  will,  in  no  very  long  time,  by  possessing  all  real  or  landed  property,  possess  itself  of  the  go- 
vernment of  every  country.  Tibet  is  a  striking  example  of  the  truth  of  this  remark.  The  Papal 
see  is  now  essentially  monastic.  I  have  no  doubt  that  the  first  governors  of  nations  were  priests — 
Melchizedeks,  Royal  or  King-Priests.  After  a  certain  time,  when  the  difference  to  which  I  have 
just  alluded  between  the  followers  of  the  two  principles  took  place,  the  Monks  arose,  and,  by 
degrees,  got  possession  of  the  governments.  No  doubt,  the  ancient  priesthood  would  not  like 
this,  and  probably  petty  wars  and  contentions  would  arise  between  the  parties,  similar  to  what  we 


Com,  B.  ii.  Ch.  vi.  *  Ibid, 


270  ORIGIN  OP   MONKS   AND  NUNS. 

know  took  place  in  the  early  ages  of  the  European  Papacy,  But  when  the  male  and  female  sects 
coalesced,  the  Seculars  and  Regulars,  though  perhaps  hating  one  another,  would  have  a  common 
interest  against  the  remainder  of  mankind.  In  the  dark  ages  of  Europe  we  read  of  great  conten- 
tions between  the  Popes  and  the  Monks ;  but  I  think,  at  last,  the  Monks  prevailed,  having  first 
received  modern  Christian  ordination  from  the  Popes.  If  we  read  the  histories  we  shall  find  that 
the  Popes,  the  Seculars,  prevailed  $  but  in  the  imprudent  admission  of  the  Monks  to  orders,  according 
to  their  own,  i.  e.  the  secular  form,  they  opened  to  them  the  doors  of  the  Vatican* *  Once  admitted, 
they  soon  proceeded  to  the  election  of  Bishops,  subject,  it  is  true,  to  the  approbation  of  the  Pope, 
and  to  investiture  by  him ;  but  in  a  very  short  time  they  themselves  became  Bishops,  Cardinals, 
and  Popes ;  and  although  there  is  yet  a  good  deal  of  jealousy  between  them,  yet  a  common  interest 
always  induces  them  to  join  against  the  remainder  of  mankind.  Thus  they  both  united  heartily 
against  the  Kings,  when  the  latter  wanted  to  acquire  the  appointment  of  Bishops.  Here  we  see 
the  reason  why  the  monastic  establishments  of  Deans  and  Chapters  have  the  appointment  of 
Bishops  and  Archbishops.  All  the  orders  of  our  Cathedrals  and  Minsters  are  monastic  institu- 
tions— successions,  in  most  cases,  of  the  ancient  Roman  priesthood,  and  they  of  the  Druids.  As 
might  be  expected,  the  Monks,  successors  of  the  Essenes,  Carmelites,  &c.,  were  in  a  particular 
manner  addicted  to  the  allegorical  nature  of  Christianity*  This  may  be  seen  in  their  defence  of 
Origen, a  who  was  evidently  one  of  them,  holding  the  doctrines  of  emanation,  and  that  of  an  eso- 
teric meaning  in  the  Scriptures.  He  said  "the  Scriptures  were  of  little  use  to  those  who  under- 
"  stood  them  literally,  as  they  are  written." 3  This  is  one  of  numerous  instances  to  prove 
that  the  monks  were  the  oldest  Christians  \  the  Seculars  of  modern  times,  put  into  power  by  Con- 
stantine,  were  the  followers  of  Paul,  The  way  in  which  their  hierarchy  arose  is  pretty  clearly 
made  out. 

We  are  told  that  the  first  Monks  arose,  in  the  second  century,  in  Egypt.  The  persons  who  say 
this,  mean  Christian  monks $  and  that  they  were  the  first  Christian  because  they  were  the  first 
Paulite  Monks.  They  were,  in  fact,  Essenes  or  Carmelites,  but  became  followers  of  the  Paulites 
and  Popes.  It  was  held,  that  no  person  could  be  a  priest  except  through  the  medium  of  the 
popes  5  and  once  a  priest,  he  could  never  be  unpriested,  though  he  might  be  deprived  of  his  func- 
tions— that  is,  of  the  power  of  performing  the  offices  of  the  religion.  But  he  always  remained  of 
the  sacerdotal  order  or  caste.  In  the  brawls  respecting  Origen  the  true  character  of  the  religion 
may  be  seen.  By  our  historians  we  are  taught  to  believe,  that  the  Popes  and  the  Church  were 
established  in  early  times.  The  fact  is,  that  until  Constantine  gave  a  preponderance  to  the  Popes 
and  Paulites,  no  party  had  any  real  superiority.  Paul  was  the  teacher  of  the  literal  meaning  $ 
Origen  and  the  Monks  of  the  Platonic  Gnosis  or  mystery.  As  I  have  before  said,  the  parties 
united ;  and  this  is  the  reason  why  we  see  in  the  churches  of  the  middle  ages  the  odd  mixture  of 
Gnosticism  aud  Paulism,  why  we  see  the  Deans  and  Chapters  electing  Secular  Bishops.  We  are 
told  that  the  monks  wsre  Dot  priests.  The  truth  is,  they  ordained  one  another  or  initiated  their 
brethren  on  admission,  after  serving  their  noviciate*  Ordination  is  nothing  but  initiation  into  the 
mysteries.  We  have  an  example  in  the  Culdees  of  lona.  When  the  Popes  ordained  the  monks 
anew,  they  said,  they  admitted  them  to  orders,  because  they  did  not  allow  the  legality  of  the  pre- 
vious ordination.  With  the  admission  of  the  Carmelites,  Essenes,  Therapeutas,  &c.,  into  the 
Roman  church,  there  entered  all  the  rites  and  ceremonies  of  Gentilism,  of  which  these  were  sects. 


1  The  example  of  the  overthrow  of  the  power  of  the  Seculars  in  the  Papacy  by  the  Regulars,  has  not  been  without 
effect*  The  Pope  permitted  the  talented  fanatic  Loyala  to  establish  his  order;  but  the  monastic  spirit  shews  itself 
beautifully  in  the  rule  which  excludes  all  Jesuits  from  the  Papacy. 

*  Moshdm,  Hist.  Cent,  ill  Ch.  iL,  Cent.  vi.  Ch,  iii.  3  Ib.  Ch.  v. 


BOOK  IV.   SECTION  11.  2/1 

Their  ancestors  were  puritanical  seceders  from  the  corruptions  of  Gentilism.  As  usual,  time 
cooled  the  ardour  of  the  sects,  and  they  became  fond  of  corruptions  or  show,  &c.  Are  not  our 
devotees  doing  the  same  thing  ?  The  Scotch  are  admitting  organs  into  their  churches,  and  every 
new  church^  in  London,  has  a  wicked  cross,  the  mark  of  the  scarlet  whore,  as  the  sect  in  power 
politely  calls  the  chief  Bishop  of  their  countrymen,  at  the  top  of  it.  Whether  the  monastic  order, 
that  is,  the  regulation  of  binding  themselves  by  the  three  vows  took  place  before  the  sword  divided 
from  the  crosier  or  afterwards,  I  do  not  know,  and  perhaps  it  may  not  now  be  possible  to  ascer- 
tain, but  certainly  the  Royal  priests  were  never  supposed  to  be  bound  by  those  vows ;  they  pro- 
bably never  took  them.  The  custom  of  calling  the  chief  sacrificer  a  king,  in  Rome,  Athens,  &c., 
was  a  remnant  of  this  state  of  things.  No  man  but  a  king l  could  offer  a  sacrifice.  The  real  origin 
of  the  monastic  order  is  unknown ;  in  some  instances  it  probably  swallowed  up  the  Seculars,  as  in 
Tibet ;  in  others  it  failed,  I  am  quite  of  Mr.  Cleland's  opinion,  that  priests  were  the  first  gover- 
nors, kings  their  generals,  who,  at  last,  usurped  the  supreme  power  of  their  employers,  A  little 
consideration  of  the  circumstances  will  suggest  a  very  simple  explanation  of  the  way  in  which  the 
four  ancient  castes  may  have  arisen.  The  first  must  have  been  the  priests  ;  the  second  the  mili- 
tary, their  soldiers,  who,  by  degrees,  m  many  countries,  got  the  command  of  the  priests.  The 
caste  of  trades  must  have  been  the  dwellers  in  towns;  the  farmers  would  be  the  shepherds  or  pas- 
tors, having,  at  first,  no  fixed  habitations,  (like  the  Bedoweens,)  and  at  last  settling  down  as  agri- 
culturalists. Thus  we  have  the  four  castes,  all  jealous  of  one  another  5  and  thus  coming,  at  last, 
to  be  completely  divided,  as  they  were  in  Egypt,  and  are  in  India.  The  natural  tendency  of  man- 
kind to  run  into  castes  may  be  observed  in  Britain.  Our  nobles  are  the  soldier  caste  5  our  clergy 
the  priests ;  the  squires  and  their  tenants  the  agricultural  caste  3  the  tradesmen  in  towns  the 
trading  caste  3  and  the  paupers  and  lowest  order,  as  in  India,  the  owtf-caste.  How  early  the  tribes 
of  Saxons  came  to  the  West  we  cannot  discover ;  but  they  were  first  heard  of  by  the  name  of 
Saxons  about  the  year  604  of  Rome,  150  years  B.  C.,  when  the  Consul  Caius  Papirius  met  them 
in  Noricam,  defeated  them,  and  drove  them  into  Gaul.2  In  process  of  time,  when  wars  arose, 
the  Liberi-Sockmanni,  and  tenants  in  Frank-al-rnoign,  protected  by  the  priests,  remained  at  home, 
free  from  war  and  military  service.  They  were  the  Sacae  or  Saxon  men  of  the  book,  of  Liber  and 
Bacchus* 

The  words  Liber  free,  the  solar  &frq  of  Egypt,  and  Liber  a  book,  being,  as  I  have  shewn, 
closely  connected-— the  bookish  men,  the  men  of  Bac,  Boc,  Bacchus,  were  comparatively  free  from 
the  rule  of  the  warrior  class,  both  in  a  civil  and  military  point  of  view,  and  thence  comes  our  lene~ 
jit  of  clergy.  If  a  man  could  read,  it  was  at  once  a  proof  that  he  was  initiated  into  the  sacred 
order.  If  the  benefit  of  clergy  depends  on  a  statute,  it  has  probably  been  obtained  by  the  priests 
to,  put  their  privilege  out  of  doubt.  It  has  been  a  declaratory  statute*  Although  perhaps  every 
man  who  was  initiated  could  not  read  and  write,  yet  I  believe  that  every  man  who  could  read  and 
write  was  initiated — these  arts  being  taught  to  the  initiated  only  in  very  early  times.  It  has  been 
said,  that  the  privilege  of  clergy  was  granted  to  encourage  learning.  1  believe  it  was  used  as  a 
test,  as  a  proof,  that  a  man  was  of  or  immediately  belonging  to  the  sacred  tribe,  and  therefore 
exempt  from  the  jurisdiction  of  the  court  in  which  he  had  been  tried.  If  he  were  acquitted,  he 
said  nothing  3  if  found  guilty,  he  pleaded  his  order  and:  his  reading,  I  have  little  doubt  that  the 
knowledge  of  reading  and  letters  was  a  masonic  secret  for  many  generations,  and  that  it  once 
formed  a  part  of  the  mysterious  knowledge  of  Eleusis  and  of  other  temples.  The  triangular  staves 


1  He  must  have  been  the  Sag-art,  *  Southern  North  Am,  Rev.  No,  X.  j>,  339, 


2/2  LAND  TAX  OF   INDIA. 

on  which  the  runes  were  commonly  written  were  called  Bogstav,  or  Buchstab,  Book-staves.  * 
Here  is  clearly  our  book.2  A  great  seminary  of  learning  in  North  India  is  called  the  place  or  city 
of  the  Book— Boch-ara.  Rapin3  calls  Freelands,  Bocklands,  thus  confirming  much  of  what  I  have 
said  above.  In  very  ancient  times  all  taxes  were  paid  by  a  portion  of  the  produce  of  the  land—- 
stamps, excise,  and  customs,  were  unknown.  From  the  account  given  by  Col.  Briggs,  it  appears 
that  this  was  always  the  case  in  India  till  very  recent  times,  and  the  prosperity  of  the  country 
seems  to  have  depended  in  a  great  measure  on  the  proportion  of  the  produce  which  was  taken  by 
the  government.  It  seems  latterly  to  have  varied.  Du  Halde  describes  this  practice  as  still  con- 
tinuing in  China.  In  the  early  times  of  the  priests  and  rulers,  a  tenth  was  taken  from  the  cultiva- 
tors of  the  soil  and  no  more— hence  the  origin  of  tithes ;  and  there  can  be  no  doubt  that,  under 
this  arrangement,  a  country  would  enjoy  great  prosperity,  Mr.  Cleland,  as  I  stated  above,  is  of 
my  opinion,  that  priests  were  the  first  rulers  of  nations.  He  says,  fe  It  may,  perhaps,  at  first  sound 
"  rash  and  unwarrantable,  that  the  words  Ecclesiastical,  Diocese,  Dean,  Cardinal,  Bishop,  Priest, 
*e  and  even  Religion  itself,  do  not  originally  mean  any  thing  purely  spiritual ;  being,  in  fact,  in 
"  their  origin,  all  terms  of  judiciary  import,  in  those  times  when  the  law  was  absolutely  blended 
"  with  divinity,  from  which  the  law  was  proud  of  receiving  its  support.  The  law  of  the  country 
"  was  also  its  religion,"4  This  was  the  Druidical  system  and  that  of  the  Jews;  it  is  that  of 
Mohamedism,  and  was  that  of  ancient  India.  At  first,  before  the  invention  of  writing,  every  coun- 
try had  a  lex  non  scripta,  of  which  some  remains  may  every  where  be  found.  After  the  discovery 
of  writing,  the  religions  code  was  the  law  of  the  land.  When  Sir  Henry  Spelman  calls  the  feodal 
system  the  law  of  nations  of  the  Western  world,  he  might  have  gone  a  little  farther  $  for  it  was 
most  certainly  the  law  of  the  extreme  East  as  well  as  of  the  West. 

12.  In  the  address  of  my  friend  Lieut.  Col.  Briggs  to  the  India  Company  on  the  subject  of  the 
Land  Tax  of  India,  innumerable  facts  which  he  has  adduced  have  satisfactorily  proved  that  a  sys- 
tem, in  every  respect  the  same  as  our  feodal  system,  must,  at  one  time,  have  prevailed  throughout 
that  country;  that  the  soil  of  the  country  was  always  admitted  to  belong  to  the  sovereign,  and  to 
be  held  by  tenants  by  the  render  of  service  in  some  way  or  other.  The  fact  noticed  by  Col. 
Briggs,  p.  84,  from  Arrian,  of  Alexander  the  Great,  on  his  conquest  of  the  Sacse  or  Saxons,  re- 
storing their  country  to  their  chiefs,  to  be  held  by  them  by  delivery  of  standards,  (as  the  Dukes  of 
Marlborough  and  Wellington  hold  their  land  of  our  king,)  and  by  their  consenting  to  do  suit  and 
service,  and  to  supply  a  body  of  troops  when  required,  is  very  striking.  It  sufficiently  accounts 
for  the  existence  of  the  feodal  tenures  in  the  West,  wherever  tribes  from  the  eastern  countries, 
like  the  Saxons,  settled.  Feudal  lands  had  seven  incidents— »heriot,  relief,  escheat,  wardship, 
scutage,  marriage  licence,  and  homage.  These  were  precisely  the  same  in  India  and  Europe. 5 
Fee-udal  might  be  land  held  of  the  lud  in  fee.  The  Heriot  was  the  payment  of  a  sum  of  money, 
or  some  other  thing,  for  the  investiture  in  the  fief.  By  this  payment,  the  man  saved  his  land.  It 
was  from  the  old  words  Eri  and  Heri,  which  in  Greek  and  Arabic,  consequently  Hebrew  and  Sans- 
crit, meant  saviour*  It  cannot  for  a  moment  be  denied  that  the  whole  of  our  ancient  common  or 
unwritten  law0  is  most  closely  interwoven  into  the  Feodal  system.  It  appears,  from  a  speech 
made  B by  Lord  Brougham  in  the  House  of  Peers,7  that  it  has  been  a  question  among  our  old 

1  The  island  of  StafFa  is  the  island  of  Staves.    Tlds  can  be  understood  only  by  those  who  have  seen  it. 
*  Mallett,  Int.  Hist.  Den.  p.  22?.  *  Vol.  II.  pp.  152,  172—174. 

4  Specimen,  Pref.  pp.  vii.,  viii.  *  Biiggs,  p.  90,  and  Tod's  Rajast'han, 

6  It  was  unwritten  because  it  was  established  before  the  art  of  writing  was  generally  known. 

7  "  He  alluded  to  what  had  taken  place  in  the  ancient  kingdom  of  Scotland,  of  which  the  laws  in  former  times, 


BOOK    IV.   SECTION    13.  273 

lawyers,  as  the  ancient  law  of  Scotland  was  identical  with  the  law  of  England,  which  of  them 
copied  from  the  other.  The  real  fact  was,  that  neither  could  be  said  to  copy  from  the  other.  No 
doubt  these  laws  were  even  older  than  our  later  Saxon  ancestors.  Let  us  look  but  for  one  mo- 
ment at  the  states  of  Scotland  and  England  after  the  last  Saxon  arrival,  and  consider  whether  at 
any  time  after  that  event  there  be  the  least  reason  to  believe  that  either  of  these  countries,  in  a 
state  of  perpetual  enmity,  would  copy  the  laws  of  the  other.  In  my  mind  this  Indian  polity  must  have 
come  along  with  an  oriental  tribe  much  before  the  Saxons  arrived  from  the  Baltic.  And  I  con- 
sider the  "Regiam  Majestatetn"  of  Sotland  as  a  decisive  proof  of  the  great  antiquity  of  the  sys- 
tem. When  the  lawyers  of  England  and  Scotland  disputed  respecting  the  superior  antiquity  of 
their  laws,  it  never  entered  into  the  minds  of  either  of  them  that  they  might  both  descend  from 
a  common  source.  They  came  when  the  Indian  Gods  came  to  Ireland.  I  suppose  that  this 
common  source  was  a  previous  tribe  of  Sacse,  of  the  nation  of  Pandsea,  or  of  the  Buddhist  religion, 
and  who  were  the  builders  of  Stonehenge,  Abury,  &c.  The  Saxon  Heptarchy  did  not  extend  to 
Scotland,  but  the  Lowlanders  are  called  Saxons  by  the  Highlanders.  They  were  Yavanas  or 
loudi,  that  is  Sacse,  and  Scythse,  I  very  much  doubt  the  fact  that  the  Romans  governed  here 
by  their  own  laws,  as  asserted  by  Selden.  l  They  probably  governed  their  own  people  by  their 
own  laws,  but  the  natives  by  theirs.  The  laws  of  Edward  the  Confessor  were  only  declaratory 
laws.  I  believe  our  common  law  and  feodal  law  both  came  from  India  at  the  same  time.  I  be- 
lieve what  Fortescue  says  is  true,  that  the  customs  or  common  laws  of  England,  were  the  same 
under  the  ancient  Britons  that  they  are  now ;  for  though  the  Romans,  Saxons,  Danes,  and  Nor- 
mans, successively  reigned  here,  yet  he  tells  us,  that  notwithstanding  all  these  several  mutations, 
the  general  customs  or  common  law  of  England  remained  fixed  and  immutable,  at  least  not 
actually  changed,  for  so  are  his  words,— In  omnibus  nationum  harum  et  regum  eorum  temporibus 
regnum  illud  eisdem  quibus  jam  regitur  consuetudinibus  continue  regulatum  est  * 

13.  We  have  yet  said  nothing  of  the  Scythians  \  and  it  may  very  properly  be  asked,  How,  in  regard 
to  time,  my  Saxons  or  Sacae  would  be  related  to  them  ?  All  difficulties  with  respect  to  them,  as  in 
any  way  opposing  my  system,  are  at  once  done  away  by  a  passage  of  Herodotus,  who  declares  that 
•they  were  two  names  of  the  saute  people.3  From  this  I  think  there  can  scarcely  be  any  doubt  that 
the  Celtae,  the  Scythians,  and  the  Saxons,  were  all  tribes  of  the  same  people,  succeeding  one  an- 
other, with  some  trifling  variations  which  would  naturally  arise,  in  the  lapse  of  time,  from  the  natural 
tendency  which  every  thing  has  to  change.  It  may  now  be  fairly  asked,  what  has  become,  in  modem 
times,  of  the  mighty  nation  which  was  so  numerous  in  ancient  times  as  to  send  off  successive  swarms 
or  colonies  almost  without  end  or  number  ?  I  apprehend  we  had  them  formerly  under  Alaric,  in  the 
Goths,  who  were  driven  forwards  to  the  West  by  the  semi-human  Huns*  (Semi-human,  if  fairly 
represented  by  their  enemies,  but  this  I  do  not  believe.)  Afterward  the  same  race  are  found  in  the 


'  widely  as  they  differed  now  from  the  laws  of  England,  were  so  identically  the  same  with,  those  of  this  kingdom,  that 
'  the  oldest  treatise  on  law  in  each  of  the  two  countries  is  said  to  be  a  translation  from  the  other,  there  being  a  dispute 
'  between  the  lawyers  of  England  and  those  of  Scotland  as  to  which  was  the  original.  He  was  bound,  as  holding  alle- 
*  glance  on  a  higher  tie  to  the  bar  of  England  than  to  that  of  Scotland,  to  say—and  he  was  happy  to  add,  that  he  could 
'  really  say  it  conscientiously— that  he  believed  the  treatise  on  English  law  to  be  the  original.  The  treatise  of  Glan- 
'  ville,  who  was  Lord  Chief  Justice  in  the  reign  of  Henry  II.,  was  that  from  which  the  *Begiam  Majestatem*  of  Scot- 

"  land  was  taken— a  clear  proof  that  at  that  early  period  of  our  history,  "the  principles  of  the  Scotch  law  were  the  same 

"  as  those  of  our  own."—  The  Times,  Dec.  3,  1830. 

1  Vide  loan.  Seldeni  notas  ad  cap.  xvil,  Fortescue  de  Leg.  Ang,  Num.  6,  p.  9. 
a  Fortescue  de  Legibus  Anglire,  cap.  xvh.,  p.  58,  edit.  Seldeni,  1616. 
3  Guerin  de  Rocher,  Vol.  I.  p.  152;  see  supra,  p.  2. 
VOL.   II.  2  N 


2/4  THE  ARABIANS. 

Tartars,  who  conquered  China,  and  they  dwelt  in  the  country,  a  part  of  which  contained  the  thou- 
sand cities  of  Strabo,  of  which  mighty  ruins,  though  scarcely  any  thing  but  ruins  when  compared  to 
their  former  magnificence,  yet  remain — the  country  to  the  east  of  the  Caspian,  and  extending  ten 
or  twelve  degrees  north  and  south  of  Samarkand.  2a«ai-rs^  SJxuda?  sVtw  ^acn.1 — Scytharum 
populi — Persee  illos  Sacas  in  universum  adpellavere. 2  DJ Ancarville  says,  the  Sacae  were  also 
called  Sagae.  After  having  reflected  upon  the  Sofees  of  Mohamedism,  who,  in  fact,  make  it  no- 
thing but  a  continuance  of  the  doctrine  of  Wisdom,  which  existed  thousands  of  years  before  the 
time  of  Mohamed,  we  shall  not  be  surprised  to  find  our  Saxon  ancestors  bearing  the  same  name  as 
Mohamed.  The  kings,  as  a  proper  name,  were  called  Clytones,  and  their  sons  Clytonculi.  It  is 
worthy  of  observation,  that  the  ancient  system  seems  to  have  been  forgotten  about  the  same  time 
in  India  and  Europe,  and  about  the  same  time  to  have  run  into  all  manner  of  complicated  ma- 
chinery. I  think  reflection  on  the  natural  course  of  events — of  effects  and  causes— will  lead  to  a 
conviction  that  these  were  the  effects  which  naturally  arose  from  a  system  such  as  we  have  seen 
attempted  to  be  shrouded  in  secrecy,  before  the  art  of  writing  was  generally  known  \  and  I  think 
we  need  go  no  further  for  the  origin  of  the  wish  to  keep  it  secret  than  to  the  natural  desire  of  all 
men  for  power  and  pre-eminence.  It  was  always  as  true  as  it  is  now,  that  knowledge  is  power. 
The  men  who  began  to  possess  knowledge,  soon  perceived  that  it  gave  them  power,  wealth,  and 
ease.  The  endeavour  to  keep  knowledge  to  themselves  was  a  natural  consequence  of  the  love  of 
power*  I  shall  by  and  by  shew  there  is  a  high  probability,  that  there  were  several  floods,  and 
that  many  people  escaped  the  last,  who  constituted  what  are  constantly  called  aborigines,  and  along 
with  them  also  escaped  a  few  of  a  learned  and  superior  caste,  who  soon  became  the  tyrants  or 
governors  of  the  others* 

14.  The  Arabians  assert,  that  there  are  two  races  of  men  in  Arabia* 3  This  seems  probable.  I 
believe  in  every  country  there  will  be  found  at  least  two  races  of  men.  I  believe,  when  Plato  says 
there  was  an  original  race  of  men  drowned  by  the  flood,  who  had  a  language  long  since  lost,  he 
alluded,  in  fact,  to  such  people  as  those  Helots  in  Lacedaemon,  who  were  the  remains  of  a  race 
drowned  by  the  flood,  but  who  were  originally  little  better  than  barbarian,  or  became  so  in  conse- 
quence of  that  catastrophe.  It  cannot  be  denied  that  the  languages  of  the  Chaldeans,  of  the  Jews, 
and  of  Job,  that  is  Arabians,  were  most  closely  connected  dialects  of  one  language.  The  Arabic 
of  Job  passes  in  the  Jewish  Canon  for  Hebrew.  Parkhurst's  Lexicon  serves  at  once  for  the  He- 
brew, the  Chaldee,  and  the  Arabic  of  Job.  Now,  all  the  nomade  tribes  of  Africa  and  Asia  have  a 
language  called  Arabic  5  and  these  tribes,  from  the  peculiarity  of  their  habits  of  life,  have  probably 
never  had  a  foreign  language  imposed  upon  them,  a  fact  which  can  be  stated  of  scarcely  any  other 
nation.  In  South  India,  the  lowest  class,  not  the  Farias  or  Outcasts  of  the  Brahmins,  but  what 
Col.  Briggs4  calls  the  Aborigines,  are  the  most  ancient  5  they  have  no  distinction  of  castes,  and 
have  nothing  to  do  with  the  present  Brahmin  religion.  After  them  come  the  Brahmins  from  North 
India.  The  same  people  whom  Col.  Briggs  calls  Aborigines  may  be  discovered  in  ancient  Syria ; 
in  Greece,  in  the  Helots  just  mentioned;  in  Italy,  Germany,  &c.  It  is  from  this  purity  of  blood, 
as  I  may  call  it,  that  the  Arabs  of  the  deserts  have  retained  the  old  language.  In  this  they  would 
be  much  assisted,  wherever  Mohamedism  prevailed,  by  having  the  standard  Koran  to  keep  the 
language  fixed.  I  believe  no  Englishman  who  is  a  good  Arabic  scholar,  and  who  is  quite  master 
of  the  Chaldee  alphabet,  would  have  much  difficulty  in  translating  Hebrew  or  Chaldee  into  English. 
These  Arabians  I  have  traced  from  an  Arabia  on  the  Indus.5  Every  where  the  yet  nomade  tribes 


1  Stephen.  Byzant.  «  Plin.  Lib.  vi.  Cap.  xviii. ;  Vallancey,  Coll.  Hib.  Vol.  V.  p.  23. 

3  Goad's  translation  of  Job,  In  trod.  Diss.  p.  hi.  *  Essay  on  the  Land  Tax  of  India.  3  See  Vol.  I.  p.  416. 


BOOK   IV.   SECTION   15.  2/5 

have  the  name  of  Bedoweens  or  Bedouins.  Have  they  derived  their  name  from  being  originally 
Buddists  of  North  India,  like  the  Saxons  from  having  been  Sacos  from  the  same  countries  ?  I 
suspect  it  is  so.  Buddha,  it  has  been  shewn,  was  called  Saca,  his  followers  Saese,  The  most  , 
learned  Mussulmans  allow  that  there  was  an  esoteric  Mohamedism.  This  was  Sopheism,  which 
was  Buddhism  from  North  India — from  the  Afghans.  The  reason  why  there  are  no  castes  among 
the  Bedoweens  is  because  they  are  the  shepherd  caste,  whose  habit  necessarily  is  to  wander  about. 
After  a  tribe  of  shepherds  took  possession  of  a  country  and  settled  in  it,  the  distinction  of  castes 
would  begin  to  arise.  Caste  is  a  natural  effect,  not  an  artificial  institution.  It  is  the  produce  of 
circumstances,  and  not  of  design.  When  I  contemplate  the  surprising  similarity  between  the 
feudal  system  of  North  India  and  Europe,  I  am  compelled  to  look  to  some  cause,  for  I  cannot  re- 
treat to  accident.  Therefore  I  am  compelled  to  believe  either  that  Europe  copied  from  India  or 
that  India  copied  from  Europe,  or  that  the  same  effect  took  place  in  both,  arising  from  some  pecu- 
liar and  unobserved  quality  in  the  human  character.  As  I  cannot  discover  the  latter,  and  as  I 
know  the  copying  cannot  have  taken  place  in  modern  times,  I  am  obliged  to  believe  that  these 
tenures  are  of  much  older  date  than  is  generally  imagined ;  that  the  same  mistake  has  happened 
with  respect  to  them  as  to  many  other  things,  and  that  they  are  said  to  take  their  rise  when  they 
are  first  noticed,  and  then  only,  because  then  we  have  the  first  notice  of  them.  I  believe  that 
they  were  the  effects  of,  or  parts  of  the  Pontifical  government,  known  in  India  by  the  name  of 
Pandaea,  which  extended  over  the  whole  world,  and  of  which  all  the  lands  were  held  by  feudal 
tenure.  I  have  mentioned  before,  (p.  4,)  what  Dr.  Geddes  said  of  all  the  words  of  the  Saxon 
language  being  to  be  found  in  the  Hebrew  or  its  cognate  dialects.  The  feudal  system  came  with 
the  Sacae  or  Saxons.  Alfred  and  Edward  the  Confessor  were  Saxons :  and  might  not  the  Nor- 
man convert  Saxon  institutions  to  his  own  purpose  >  It  was  strictly  according  to  the  custom  of 
the  country  which  he  had  left.  Normandy  was  conquered  by  a  tribe  of  Scandinavians  or  North- 
men. 

15.  I  believe  that  wherever  a  nomade  tribe  made  a  settlement,  the  mythosof  their  ancient  coun- 
try was  established,  and  this  is  the  reason  why  we  have  so  many  Merus  or  Moriahs,  Parnassuses, 
Olympuses,  Acropolises,  &c.  They  were  all  Mounts  of  Meru  in  miniature  5  they  might  be  all 
said  to  be  microcosms  of  the  great  one  of  North  India.  They  are  very  perceptible  in  Greece ;  but 
I  think  we  have  the  best  examples  of  the  system  in  Egypt  and  Syria.  In  the  latter,'  in  the  astro- 
nomical names  given  by  Joshua.  Gerizim  was  clearly  the  sacred  mount,  the  national  cathedral; 
the  twelve  tribes  were  the  religious  districts  or  divisions.  The  same  divisions  into  twelve  prevailed 
in  Attica,  in  Asiatic  Ionia,  in  Etruria,  and  on  the  Po,  and  in  several  other  places.  From  this  we 
may  see,  that  the  division  of  the  country  into  twelve  parts,  was  one  of  the  parts  of  the  mythos. 
Whether  Palestine  was  subjected  to  any  minor  divisions  does  not  appear,  but  certainly  there  were 
places  of  worship  called  Proseuchas  and  Synagogues — the  latter,  probably,  erected  for  districts  like 
our  parishes.  In  Egypt  we  have  the  mythic  division  complete  5  and  the  Rev.  Robert  Taylor  has 
shewn,  that  the  whole  of  our  hierarchy  existed  there,  among  the  Essenes,  absolutely  in  perfec- 
tion, *  And  as  we  know  that  these  Essenes  existed  in  Syria  as  well  as  in  Egypt,  the  same  sys- 
tem probably  obtained  in  both*  I  take  the  Essenes  in  each  case  to  have  been  the  professors  of  the 
highest  order  of  the  Cabala,  the  perfecti — the  prophets  of  the  Old  Testament,  and  of  Elias,  their 
superior.  The  Essenes  were  Carmelite  monks.  What  has  become  of  them  ?  When  did  the  order 
die  ?  But  it  did  not  die :  it  yet  exists  in  the  Carmelites.  When  Jerusalem  or  Mount  Moriah  was 
set  up  against  Gerizim,  the  prophets  of  the  two  mounts  got  to  quarrelling, 2  The  five  temples  of 


Supra,  p.  71.  *  See  Vol.  I,  p.  428. 


276  THE  ARABIANS. 

Jehovah  in  Egypt, l  I  have  sometimes  suspected,  were  cathedrals  of  the  Essenes,  All  these  were 
what  we  call  collegiate  churches.  They  all  had  temples,  and  each  had  its  domus  templL  These 
assertions  are  all  proved  by  what  I  have  shewn — that  every  rite,  order,  and  ceremony  of  the  Romish 
religion  was  an  exact  imitation  of  a  similar  institution  among  the  ancient  Gentiles.2  Wherever 
the  Pandaean  or  Catholic  religion  prevailed,  every  state  had  its  divisions,  and,  if  large,  its  subdivi- 
sions ;  each  subdivision  had  its  temple  $  and  each  temple  its  domus  templi,  for  the  education  of 
youth.  In  this  way,  I  believe,  arose  the  corporate  towns  of  Europe,  and  they  were  closely  con- 
nected with  the  astrological  superstition  of  the  Pandseistic  mythos.  We  are  told  that  our  corpo- 
rate towns  associated  to  protect  themselves  against  the  tyranny  of  the  barons  and  military  chiefs- 
This  I  believe  is  quite  true  ;  but  they  first  existed  under  the  priests,  who  joined  the  people  in  pro- 
curing charters  to  grant  them  privileges  and  confirm  what  they  had  possessed  from  time  immemo- 
rial, so  as,  in  fact,  to  have  no  deeds  to  shew  for  their  lands.  In  such  cases,  the  charter  granted 
their  lands  by  name.  All  these  became  Liberi,  Sodkmanni.  It  is  in  consequence  of  this  that  we 
find  the  mystic  Chaldaeari  numbers  to  prevail  in  all  our  corporations — the  twelve  aldermen  and 
and  tiuenty-four  council  men.  All  this  is  closely  allied  to  the  feodal  tenures  established  by  the  first 
settlers  from  the  East.  Wherever  these  people  settled,  they  established  their  temples,  their 
tenures,  &c.,  &c.  I  suppose  at  first  there  were  no  other  parishes  than  what  are  now  comprised  in 
the  limits  of  our  corporate  towns.  We  know  how,  in  later  times,  feudal  chiefs  established  smaller 
parishes  around  their  castles  :  hence  arose  our  common  parishes,  our  peculiars,  &c.,  &c.  At  first^ 
I  have  no  doubt,  every  cathedral  or  Druidical  circle  had  its  sacred  mount  for  its  processions, 
called  Deisul  or  procession  of  God  the  Saviour,  Dei  Salus,  Salutis,  an  imitation  of  the  progress 
of  the  God  Sol  from  East  to  West.  In  fact,  each  had  its  Olympus,  small  or  great,  according  to 
its  means,  which  often  afterward  became  a  fortress,  as  Clifford's  Tower  at  York.  We  find  a  mote, 
hill  or  Olympus  in  most  old  towns.  At  Cambridge  and  Oxford  they  yet  remain.  Sacred  proces- 
sions were  made  from  the  cathedral3  round  these  mounts,  and  they  are  yet  continued  in  all 
Romish  countries.  On  these  mounts  was  a  cross,  and  round  this  the  fairs  and  markets  were  held 
every  Dies  Solis  $  and  when  the  barons  established  little  parishes  in  opposition  to  the  others,  they 
fixed  their  markets  in  the  churchyards.  The  clergy  or  liberi  of  tfye  barons,  the  Seculars,  were  always 
in  opposition  to  the  Regulars,  or  liberi  bookmen,  or  the  monks,  who  possessed  the  other  parishes. 
It  is  very  certain  that  whenever  a  feodal  chieftain  wished  to  establish  a  church  and  parish,  it 
would  be  an  encroachment  on  the  monks  $  and  as  it  would  be  in  opposition  to  them,  and  as  he 
could  make  no  priest,  he  would  be  glad  to  avail  himself  of  the  aid  of  the  Pope.  The  same  reason 
Xvould  operate  with  the  kings  to  procure  bishops  from  Rome,  and  thus,  by  degrees,  the  Seculars 
got  established.  But  certainly  there  are  the  most  striking  proofs  of  all  the  collegiate  churches 
having  once  belonged  to  the  monks.  "  The  ecclesiastical  polity  of  the  Romish  church  is,,  to  this 
"  moment,  almost  wholly  Druidical.  And  as  that  ancient  religion  of  Britain  and  the  Gauls  had 
<c  its  Pope,  its  Cardinals,  its  Bishops,  its  Deacons,  &c.,  who  were  succeeded  in  their  spiritual  or 
<f  temporal  power  and  possession  by  the  Christian  Clergy,  these  last  assumed  identically  those 
"  titles  of  which  the  others  had  been  deprived,"  &c,4  Cleland  says,  the  word  Shire  is  from  the 
Celtic  jfiTzV,  CzV,  Chur^  Sir,  &c.  Each  Shire  was  a  distinct  state,  subdivided  into  Baronies,  Parishes, 
Pareichs,  or  Bareiches.  Par  and  Bar  meant  a  judge;  reich,  a  region.5  From  Cir,  or  Shur, 
comes  our  She-riff.  The  Cir  is  the  Hebrew  *TJ  ^r.  We  have  found  the  circles  or  counties  in  the 


1  See  supra,  pp  15,16,  *  Supra,  pp  58—75. 

3  Bapin  maintains,  that  each  diocese  had  only  one  church,  and  was,  in  fact,  only  one  parish.    Vol.  II.  p.  131. 

4  Cleland's  Spec,  p,  102.  5  Ib,  p.  8. 


BOOK  IV.    SECTION   15.  277 

island  of  Ceylon ; l  we  have  the  circles  again  in  the  five  northern  Circars,  a  country  on  the  West 
side  of  the  Bay  of  Bengal,  called  the  coast  of  Coromandel,  from  the  fifteenth  to  the  twentieth 
degree  of  north  latitude.  I  have  before  shewn  that  Cora-mandel  means  the  circle  of  Core. 2  This 
pleonasm  has  arisen  from  the  intermixture  of  the  countries,  and  from  one  word  having  come  to 
have  two  ideas  \  for  the  Sur  meant  the  solar  circle,  the  cycle,  as  well  as  the  sun.  In  these  Circars 
may  be  found  almost  an  exact  representation  of  the  circles  of  Germany,  and  the  patriarchal  system 
which  I  shall  develop  in  my  next  book  is  well  marked.  Every  district  which  Hamilton3  calls  a 
village,  is  a  perfect  and  complete  municipium  or  urbs,  orbis,  a  little  world  within  itself,  with  all  its 
officers  from  the  highest  to  the  lowest  degree,  in  which  state  it  has  continued  from  the  most 
remote  antiquity.  The  account  given  by  Mr.  Hamilton  is  very  interesting.  I  shall  return  to  it  in 
my  next  book,  and  merely  add  here,  that  India  Proper  was  divided  into  these  districts,  and  that 
the  expression  Northern  clearly  shews  there  has  been  a  Southern,  and  probably  a  middle  Circar  or 
district,  I  think  the  term  Deccan,  which  is  called  Daschnia  in  the  Sanscrit,  and  which  answers  to 
the  Decapolis  of  Western  Syria,  has  been  another  division  under  the  same  system,  and  similar  to 
the  tithings  of  King  Alfred  in  England.  Cleland4  says,  Ridings,  Radtings — governments;  Radt, 
a  provincial  ruler.  A  Council  was  called  the  Raadst,  whence  he  who  had  most  influence  ruled  the 
roast.  The  state  into  which  the  world  was  brought,  when  the  Pontifical  system,  from  the  usurpa- 
tion of  its  kings  or  other  causes,  began  to  fall  in  preces,"is  well  marked  in  North  India,  Col. 
Briggs  says,  "  The  subdivision  of  the  territory  into  townships,  as  described  in  the  time  of  Alex- 
fs  ander,  still  obtains  everywhere.  Each  of  these  petty  states  maintains  its  municipal  legislation, 
"  independently  of  the  monarchy ;  and  every  state  presents  the  picture  of  so  many  hundreds  or 
te  thousands  of  these  minute  republics." 3  In  Greece  we  see  the  remains  of  this  system.  In  the 
Amphictyons  we  have  the  Wittenagemote.  But  we  must  not  expect  that  any  two  countries 
would  decline  and  a  new  order  of  things  arise  exactly  in  the  same  way.  Mr.  Cleland  says,  "  The 
"  whole  order  of  the  law,  temporal  and  spiritual,  sprung  from  our  colleges.  The  greatest  part  of 
"  the  Gauls,  of  Germany,  but  especially  of  Britain,  was  College-land,  Glebe-land,  Parish-land,  all 
66  which  are  better  expressed  by  the  word  DOMAIN,  at  bottom  a  Celtic  word,  equivalent  to  Barony 
"  or  Government- land,  which  maintained  the  Bishops,  the  Judges,  the  subordinate  militia  and  its 
"  officers/'6  He  shews  that  the  Moire  Dom  or  Mayor  of  the  Palace  was  the  Judge,  the  word 
Dom  meaning  Judge.  From  this,  in  the  law-glossaries,  the  Domesday  book  is  called  Liber  Judi- 
caforius.7  From  this  the  day  of  Judgment  became  Domesday.,  Mr,  Hallam8  says,  **  The  pro- 
"  vincial  cities  under  the  Roman  empire  enjoyed,  as  is  well  known,  a  municipal  magistracy,  and 
*6  the  right  of  internal  regulation.  It  would  not  have  been  repugnant,  perhaps,  to  the  spirit  of  the 
"  Frank  and  Gothic  conquerors,  to  have  left  them  in  the  possession  of  these  privileges.  But 
"  there  seems  no  satisfactory  proof  that  they  were  preserved  in. France,  or  in  Italy;  or,  if  they 
"  existed  at  al!3  they  were  swept  away,  in  the  former  country,  during  the  confusion  of  the  ninth 
"  century,  which  ended  in  the  establishment  of  the  feodal  system/'  (Here  I  think  he  ought  to 
have  said  the  RB-establishment.)  "Every  town,  except  within  the  royal  domains,  was  subject  to 
"  some  Lord.  In  episcopal  cities,  the  Bishop  possessed  a  considerable  authority,  and  in  many 
"  there  was  a  class  of  resident  nobility."  The  old  Lords  were  all  of  the  nature  of  the  Prince 
Bishops,  or  Palatines  of  Germany.  The  Thane  was  the  same  as  the  Optimas  or  Baro,  and  answered 
to  the  Antrustiones  or  Fideies  or  Drudes  or  Drudi.  They  were,  I  doubt  not,  originally  of  the 
Druid  order,  bearing  arms,  perhaps  not  having  any  religious  functions,— -perhaps  not  having  re- 


Vol.  I.  p.  753  2  Ib.  pp.  760,  762  3  Gazetteer,  in  voce  Circar.  *  Spec.  p.  7. 

P.  99,  *  Add*  to  Spec.  p.  xiv.  7  Second  Add,  p,  13.  8  Hallam,  Middle  Ages,  p,  210. 


2/8  THE  ARABIANS. 

ceived  the  Samach,  as  there  are  Brahmins  at  this  day  who  are  not  priests.  The  Thanes,  I  believe, 
originally  were  the  only  tenants  in  capite.  When  a  Druid  was  employed  to  command  an  army, 
and  he  usurped  the  throne,  many  of  his  barons  would  be  Druidi.  The  observation  of  Mr-  Hallam 
that  the  Edict  of  Milan,  by  Constantine,  in  the  year  313,  recognises  the  existence  at  that  time  of 
ecclesiastical  corporations,1  almost  justifies  what  I  have  said  of  our  towns  being  the  Roman  Mu- 
nicipia,  and  of  the  existence  of  Monasteries ;  for  what  else  could  these  ecclesiastical  corporations 
in  Italy  have  been  ?  and,  if  in  Italy,  probably  in  Britain.  The  fact  is,  I  think,  that  the  municipal 
towns  may  be  discovered  as  far  back  as  we  can  go  3  although,  perhaps,  subject  to  suit  and  service 
to  some  superior :  but  this,  so  far  from  proving  that  they  had  no  previous  existence,  raises  a  pre- 
sumption to  the  contrary.  Their  possession  of  charters  of  incorporation,  of  certain  dates,  by  no 
means  proves,  for  several  reasons,  their  previous  non-existence,  and  the  previous  existence  under 
the  forms  expressed  in  those  charters.  I  have  no  doubt  that  our  corporate  towns  in  general  are 
the  municipia  of  the  Romans,  and  also  of  a  system  previous  even  to  them.  We  have  seen  thai 
the  Sacae  occupied  almost  all  Europe,  and  that  they  were  the  Palli  5  from  these  came  the  Palati- 
nates and  the  Bishops  Palatine,  our  three  prince  Palatine  Bishops  of  Chester,  Durham,  and  Ely, 
(Lancaster  was  not  old,)  and  the  prince  Bishops  of  Germany.  I  believe  these  were  originally  all 
mitred  Abbots,  with  archiepiscopal  authority  given  to  them  by  the  Popes,  exclusive  of  their  Ab- 
beys 5  that  they  were  Abbots  exclusive  of  the  Popes ;  that  their  chapters  made  them  Abbots ; 
that  then  the  Popes  made  them  Bishops,  the  object  of  which  was,  to  get  them,  the  Monks,  in  fact, 
into  the  pale  of  the  Vatican.  But  the  Popes  probably  did  not  foresee  that  this  would  open  the  door 
of  the  conclave  to  the  Monks,  which  would  enable  them,  at  last,  to  get  possession  of  it,  and  convert 
the  Papacy  into  a  monastic  institution,  sinking  the  Seculars  into  a  second  class.  Function  was  not 
necessary  to  a  Bishop.  Episcopacy  was  an  order,  Mr.  Hallam2  expresses  himself  in  terms  of  sur- 
prise that  the  Monks  should  have  been  so  rapacious  for  wealth  which  they  could  not  enjoy,  and  that 
they  should  hesitate  at  no  fraud  or  forgery  to  obtain  it.  The  reason  of  this  rapacity  is  to  be  found 
in  the  doctrine,  that  the  Supreme  Pontiff,  or  head  of  tfae  Priesthood,  was  entitled  to  the  land  of  the 
whole  world,  a&  Lord  of  the  feoil  5  and  these  cunning  and  long-headed  persons  could  not  fail  to  see 
that,  if  let  alone,  the  whole  land  would,  in  a  few  centuries,  quietly  and  without  struggle,  come  into 
their  hands,  and  that  then  they  would  again  become  the  rulers  of  the  world,  as,  in  the  most  ancient 
times,  they  had  been,  Mr,  Hallam  says,  the  tithes  were  not  paid  originally  as  at  present,  but  all 
were  received  by  the  Bishop  and  distributed  by  him  to  the  clergy.  These  were,  I  suppose,  the 
chapter-elected  Abbots,  made  Bishops  by  the  Pope,  who  received  the  tithes  as  heads  of  the  monas- 
teries, and  sent  p  riests  to  perform  service  where  they  thought  it  necessary.  We  know  that  monas- 
teries in  later  ti  jjes  endowed  Vicarages,  when  they  themselves  took  the  great  tithes.  The  circular 
buildings  of  lar&fl  stones,  of  which  the  Sacse,  Saxons,  brought  the  pattern  from  North  India,  where 
vast  numbers  mpiem  yet  remain,  were  the  first  Druidical  temples.  When  the  Romans  drove  out 
the  Druids  ar  I  jd|>k  possession  of  the  vacant  lands,  the  stones,  in  many  cases,  were  broken  up  to 
build  their  nf  I  jipnished  temples ;  and  after  them,  when  the  Christians  prevailed,  their  temples 
rcere  in  gre^j  |  felasure  used  for  Christian  churches  and  monasteries.  Thus  only  such  Druidical 
temples  are  |  m  as  were  not  subsequently  converted  into  Roman  or  Christian  temples.  Perhaps 
there  is  not  |«,p  striking  point  of  similarity  between  the  feudal  laws  and  customs  of  the  East 
and  West,  wlipat  °f tne  trial  by  a  jury  of  twelve  persons.  Richardson  shews  this  to  have  come 
from  the  EDI  what  it  was  common  to  the  Chinese,  and  to  the  Mexicans,  which  made  Grotius 
say,  the  M«|! iis  pust  have  been  from  Scandia.  Hornius3  says,  "  Quod  vero  Grotius  infert,  ex 


1  H3st'  iHl'Fl Vul* IL  P"  2'  Gibbon*  Oh'  xv-  and  xx-  *  Hist.  Mid  Age,  Vol.  II  p.  6. 

8  DC  0^81,11,270. 


BOOK   IV.   SECTION    16.  2/9 

*'  Scandik  ortos  Mexicanos,  quia  Gotti  et  Saxones  olim  duodecemvirale  tribunal  habuerunt,  id 
**  leviculum  est :  nam  apud  Mexicanos  et  Sinenses  solum  regiura  consilium  eo  numero  constabat." l 
Cleland  says,  "  that  most  of  the  ecclesiastical  terms  of  the  Romish  church,  as  Parish,  &c.,  are 
"  Celtic,  in  which  light  it  may  be  said,  that  the  primitive  Christians,  for  rearing  the  fabric  of  their 
"  church,  took  what  suited  them,  of  the  ruins  of  demolished  Druidism,  for  a  scaffolding ;  which  they 
"  struck,  and  put  out  of  the  way,  as  soon  as  they  had  finished  a  nobler  building.'*2  When  I  recol- 
lect that  the  adoration  of  the  Virgin  and  Child — Virgo  Paritura— were  common  to  Gaul  and  Egypt, 
I  am  not  surprised  at  the  observation  of  Cleland.  The  parishes,  &c.,  were  equally  common  in 
Egypt  and  Europe,  and  Mr.  Taylor's  expose  of  them,  in  the  former,  is  no  surprise  to  me.  The 
description  of  Eusebius  is  incontestible,  viz,  that  the  Essenes  were  Christians,  and  the  whole 
together  shews  the  original  system  most  beautifully.  Very  justly  has  Bishop  Lloyd  observed  that 
Christianity  flourished  here  before  the  time  of  Constantine ;  but  he  might  have  added,  also  before 
the  time  of  Christ*3 

16,  In  India,  every  trade  was  a  secret,  and  called  by  the  word  Ras,  secret  wisdom  or  knowledge* 
Trades  in  general  constituted  one  great  ras  or  caste;  each  trade  again  a  little  subcaste ;  it  had  its 
own  Ras  5  each  Ras  had  a  Pontifex.  Each  trade  or  craft  or  caste  admitted  persons  to  its  ras  only 
on  payment  of  a  fine  and  serving  an  apprenticeship.  Every  trade,  as  well  as  that  of  Mason,  was 
a  craft :  thus  we  have  our  crafts.  This  word  is  found  in  the  xpUTrrag  of  the  Greeks.  When  a 
person  was  taught  the  craft,  he  was  admitted  to  be  a  liber  or  free  or  soc  man,  of  that  craft.  Every 
man  who  dwelt  in  the  town  was  not  a  freeman ;  but  those  only  who  understood  the  liber  or  craft. 
All  the  crafts  were  originally  bound  together  by  religious  ties  or  initiations ;  in  which  the  doctrines 
of  the  Trinity,  Baptism,  and  the  Eucharist,  are  generally  very  prominent,  Initiation  itself  was,  in 
fact,  ordination.  Here  we  have  the  three  sacraments  of  the  Christians  of  St.  Thomas,  and  of  the 
Culdees  of  loua,  of  Ripon,  and  of  York,  These  religious  rites  among  the  crafts,  in  their  initia- 
tions, have  long  entirely  disappeared  in  Britain  ;  but  they  remained  till  very  lately  in  France  and 
Germany,4  possessing  almost  all  the  outward  appearances  of  Freemasonry,  and  being  constantly 
objects  of  jealousy  and  persecution  by  their  governments.  The  circumstance  of  the'Culdees  being 
found  at  York  and  Ripon  can  in  no  other  way  be  accounted  for,  than  by  giving  to  those  institutions 
an  antiquity  much  greater  than  modern  antiquarians  are  willing  to  allow.  The  fact,  indeed,  car- 
ries them  further  back  than  the  Christian  aera,  I  believe  the  Minsters  were  all  Monastic  esta- 
blishments of  Carmelites  or  Essenes  or  Therapeutae  or  CulUdei.  Myn  meant  stone.  Stonehenge 
Meyn  ambre.  Hence  came  minster  and  and  monasteria.5  They  were  all  Gnostici.  I  think  that 
almost  every  very  old  church,  of  any  magnitude  and  grandeur,  was  the  work  of  monastic  masons, 
built  by  and  for  Monks— for  the  Regulars^  not  for  the  Seculars }  that,  originally,  the  country  was 
divided  into  districts,  over  each  of  which  presided  one  of  these  institutions ;  that  these  were  the 
first  Parochiae,  called,  in  the  Celtic  language,  Bareich ;  and  that  the  monks  possessed  the  tithes  of 
the  whole  country.  Ethelwolf  was  the  first  who  passed  a  declaratory  law  in  England,  in.  855,  to 
make  the  whole  kingdom  liable  to  tithes;  but  traces  may  be  found  of  "their  payment,  under  the 
Heptarchy,  long  before.  In  a  similar  manner  a  declaratory  law  was  passed  in  the  year  586,  at  the 
Council  of  Mascon,  by  King  Guntham.  I  think  the  castes,  in  early  times,  must  have  been  nearly 
the  same  in  Europe  as  in  India,  and  that  they  arose  from  the  same  natural  cause-  I  have  already 
shewn  how  the  four  great  castes  arose,  in  India,  and  that  every  trade  is  also  a  caste.  These,  as  I 
have  already  intimated,  are  very  nearly  our  crafts  or  companies  of  tradesmen  taking  apprentices ; 


Vail.  Col.  Hib.  Vol.  V,  pp.  321, 322.  *  Attempt  to  revive  Celtic  Lit,,  p.  102.  3  Ib.  p.  105. 

Vide  Dulaure,  Hist.  d<j  Paris,  Tome  VIII,  Livraison  XV.  *  Cleland,  p,  144. 


280  CATHEDRALS,  &C,,  WERE  DRUIDICAL,  THEN   ROMAN,  TEMPLES* 

but  the  children  generally  succeeding  their  parents  in  the  same  trade,  they  were  both  hereditary  and 
not  hereditary.    Guilds,  Chantries,  and  Free-chapels,  were  suppressed  by  1st  Edward  6th.     The 
Guilds  are  said  to  have  been  established  to  offer  prayers  for  the  souls  of  the  deceased.    They  were 
poor  persons  who  associated  to  procure  this  advantage.    The  Franchise  or  Liberty  and  right  of 
Sanctuary  arose  from  the  double  and  confused  use  ot  the  word  Liber.    A  friend  has  observed,  It  is 
surprising  that  this  has  never  been  discovered  before,  if  it  be  true.    To  which  I  reply,  It  would 
have  been  surprising  if  it  had.     For  fast,  in  early  times,  no  one  ever  attempted  to  give  a  history 
except  those  whose  object  it  was  to  conceal  the  truth,  if  they  knew  it,  which,  in  most  cases,  is 
very  doubtful.     Secondly,  they  were  men  of  the  meanest  understandings,  incapable,  from  extreme 
bigotry,  of  taking  an  extended  view  of  any  subject.     Thirdly,  they  had  not  the  means  of  taking  a 
bird's-eye  survey  of  the  world,  as  we  have  at  this  day.    Fourthly,  if  what  I  have  stated  be  the 
truth,  they  would  have  been  instantly  persecuted,  like  Roger  Bacon,  if  they  had  published  it 
And,  lastly,  for  want  of  the  knowledge  which  we  have  obtained  from  India,  only  within  the  last  thirty 
years,  it  was  quite  impossible  that  they  could  ever  have  arrived  at  the  truth.     The  popish  writers, 
enemies  of  the  monks,  tell  us,  and' as  usual  we  believe  the  evidence  of  enemies,  that,  in  the  early 
times,  the  monks  were  not  priests  $  that  is,  because  they  assume  that  there  can  be  no  priest 
except  by  descent  of  cheirotonia  from  the  Pope :  this  the  monks  could  not  shew  ;  therefore  their 
ordination  was  denied.    The  only  instance  we  have  of  any  thing  like  monks  in  their  pristine  state 
are  the  Collide!  of  lona  or  Columba  in  Scotland ;  and  it  appears  that  they  ordained  one  another 
before  the  Romish  priests  came  among  them ;  and,  what  is  very  remarkable,  were  permitted  by 
the  Romish  priests,  after  they  seized  their  monastery,  to  continue  it.     It  is  also  very  remarkable, 
that  these  Collide!  or  Chaldseans  had  the  three  sacraments  which  the  Collide!  or  Christians  of  St. 
Thomas  or  of  Tamul  had,  and  no  more,  viz.  Orders,  Baptism,  and  the  Eucharist  3  but  taking  with 
them  also,  or  some  of  them  at  least,  the  three  vows  of  chastity,  poverty,  and  obedience.     I  take 
it,  that  I  shall  presently  satisfy  every  one  that  the  town  of  Columbo,  in  the  island  of  Ceylon,  and 
the  town  of  Columba,  in  the  island  near  Scotland,  had  each  its  name  given  by  the  same  sect  or 
people,    I  believe  the  Roman  Senate  was  an  hereditary  sacred  order  or  priesthood,  like  that  of  the 
Jews,  and  that  of  the  Chaldaeans  or  Cullidei,  which  married  }  but  it  was  necessary,  in  all  cases  to 
go  through  the  ceremony  of  the  ^sipo-rowo,  previous  to  performing  the  functions  of  a  priest.    The 
word  Gosen  or  Goshen  of  Egypt,  and  Gosaen  of  India,  read  from  right  to  left,  instead  of  from  left 
to  right,  described  the  land  of  the  Soc  above-noticed  by  Blackstone,  and  the  Sag  of  Scandinavia ; 
and  I  have  a  suspicion  too,  that  all  the  Celtic  tribes  were  Xacae  or  Saxse,  so  denominated  from  the 
name  of  their  religion. 

17-  I  can  entertain  little  doubt  that  our  cathedrals  and  churches,  as  I  have  already  remarked, 
descended  from  the  Druidicai  temples,  and  that  by  a  very  natural  process.  When  the  Romans 
overran  Britain,  they  would  find  these  places,  with  the  lands  belonging  to  them,  appropriated  to 
religion,  or  as  seminaries  of  education,  numbers  of  which  we  are  told  that  the  Druids  possessed, 
but  the  remains  of  which  are  no  where  else  to  be  found.  The  Romans  would  naturally  use  them 
for  the  same  purposes ;  the  building  materials  would  be  on  the  place ;  and,  after  the  Christian 
religion  overthrew  the  altars  of  the  Romans,  the  same  reasons  which  had  operated  with  them, 
when  they  succeeded  the  Druids,  to  continue  the  appropriation  of  their  institutions  to  religious 
purposes,  I  have  no  doubt,  operated  with  the  Christians  in  their  succession  to  the  Romans.  We 
are  told  that  our  Collegiate  Churches,  and  Deans  and  Chapters,  were  established  in  the  eighth 
century.  These,  I  have  no  doubt,  were  the  remains  of  the  colleges  above  alluded  to,  which  under- 
went some  change  or  regulation  at  that  time.  I  do  not  doubt  that  they  were  monastic :  the 
remains  of  the  cloisters,  dormitories,  &c.,  about  our  cathedrals,  prove  this.  I  think  it  very  likely 
that  the  junction  between  the  Monks  and  the  Pope,  in  this  country,  may  have  been  effected  by 


BOOK.   IV.   SECTION    17»  28 1 

giving  them  the  appointment  of  Bishops.  When  the  Romans  left  Britain,,  in  the  latter  end  of  the 
fourth  century,  I  suppose  that  Christianity  pretty  generally  prevailed,  though  it  might  perhaps  be  of 
the  mongrel  kind  which  we  find  in  Constantine,  and  probably  the  collegiate  establishment  which  had 
existed  in  the  time  of  the  Druids  had  been  succeeded  by  or  converted  into  similar  Christian  establish- 
ments. I  believe  that,  properly  speaking,  we  have  the  remains  of  only  one  temple  of  the  Romans 
in  Britain,  which  is  at  Bath ;  and  I  think  it  very  probable  that,  after  they  had  completed  their 
conquest  of  England,  they  treated  the  native  religion  indulgently,  as  they  did  the  Egyptian.  Their 
enmity  to  the  Druids  was  occasioned  by  the  Druids  being  enemies  to  them.  What  we  read  about 
human  sacrifices,  as  the  reason  of  the  enmity  of  the  Romans,  is  nonsense  5  for  they  practised  this 
themselves,  till  the  time  of  Claudius.  I  believe  the  Romans  occupied  Britain,  as  the  Turks  have 
occupied  Greece,  and  that,  after  the  conquest,  they  left  the  natives  in  possession  of  their  religion, 
which  would,  in  principle,  be  the  same  as  their  own,  though  differing  in  some  small  matters.  It 
was  what  had  been  brought  by  the  first  tribes  of  Celtae  or  Sacae,  in  fact,  by  the  Chaldees  or  Culli- 
dei,  who  were,  in  reality,  nothing  but  a  sect  of  Druids,  and  similar  to  the  Christians  of  Malabar. 
The  Romans  had  altars  in  their  castra,  (caster,  Chester,  &c.,)  but  they  built  no  temples,  unless  in 
the  former  part  of  the  four  hundred  years  they  were  here.  The  corrupted  Roman  pillars,  which 
we  call  Saxon,  might  be  parts  of  temples  which  served  both  them  and  the  natives.  At  the  time 
of  Constantine,  the  Roman  religion  was"  undergoing  a  radical  reform,  by  changing  to  what  we  call 
Christianity:  and,  I  believe,  when  the  latter  tribes  of  Sacas  or  Saxons  came,  the  religion  of  Britain 
was  pretty  much  that  of  the  Cullidei  of  lona,  York,  and  Ripon,  possessing  its  colleges,  formerly 
Druidical.  The  latter  Saxons  probably  brought  a  new  corruption  or  variety  from  Scandinavia ; 
but  we  have  no  evidence  that  they  interfered  with  the  religion  of  the  natives,  (except  with  such  of 
the  Druids  as  were  in  rebellion,)  and  the  two  probably  not  very  dissimilar.  When  the  Romish 
priests  or  monks,  under  Augustine,  came,  then  began  the  struggle  between  the  Seculars  and  Re- 
gulars, the  Cullidei  and  the  Papists — the  Cullidei,  with  their  three  sacraments,  denied  to  be,  or  at 
least  scarcely  allowed  to  be,  Christians,  by  the  Papists.5'1  The  Cullidei  were  monks  $  but  yet 
some  of  them  married.  Here  we  have  the  remains  of  the  first  patriarchal  religion.  By  degrees 
the  Papists  prevailed,  and  from  the  struggles  for  mastery  between  the  two  parties  arose  the  very 
great  variety  which  a  close  observer  must  see  in  our  ecclesiastical  polity:  our  collegiate  churches 
sometimes  without  bishops,  sometimes  with  them ;  the  tithes  sometimes  possessed  by  Seculars, 
sometimes  by  Regulars ;  Bishops  sometimes  appointed  by  Kings,  sometimes  by  the  Chapters  j 
the  variety  of  the  livings,  donatives,  peculiars,  &c.,  &c.  We  have  no  history  of  these  times  except 
by  Romish  writers,  whose  object  was  to  support  their  own  party  and  to  conceal  the  truth,  when  it 
happened  to  be  against  them.  Before  the  sixth  century,  all  Monks  were  Carmelites ;  but  I  do 
not  think  there  was  at  that  time  any  one  head  of  the  order  over  them  all ;  this,  however,  is  a  point 
involved  in  darkness.  In  the  dispute,  (noticed  in  Volume  I.  p.  768,)  which  took  place  between 
the  Bishops  of  York  and  Canterbury  for  precedence,  it  appears,2  that  the  Archbishop  of  York 
grounded  his  pretensions  on  an  assertion,  that  his  see  was  founded  by  Scotch  Monks,  with  which 
Canterbury,  founded  by  Augustine,  had  no  concern.  Here,  I  believe,  we  have  the  Cullidei  5  and 
that  in  the  northern  parts  of  the  island,  the  old  religion,  as  we  might  suppose,  was  less  changed, 
corrupted,  by  Romans,  Danes,  later  Saxons,  than  in  the  southern :  that,  in  fact,  it  was  Cullidgean 
Christian,  when  Augustine  came  to  Kent  and  converted  the  Saxons,  whose  religion  perhaps  had 


i  We  are  told  that  the  Saxons  were  not  Christians.    Thus  it  is  often  said,  that  the  Unitarians  of  this  day  are  not 
Christians ;  and  it  is  always  said,  that  the  Mohamedans  are  not.    But  what  signifies  such  nonsense  ? 
*  Rap.  Vol.  II.  B  VI. 
VOL.   II.  2  O 


282  INGS  LANDS. 

become  much  more  Pagan  or  corrupt,  to  the  Romish  Christianity,  or  to  the  faith  of  the  seven  in- 
stead of  the  three  sacraments  5  the  simple  and  first  religion  of  Abraham,  of  lona,  in  short  of 
Buddha* 

18.  I  apprehend  in  the  most  early  times  land  was  not  appropriated,  as  it  is  now,  except  to  reli- 
gious uses,  or  at  least  to  the  use  of  the  priests ;  but,  that  it  was  held  more  in  the  manner  of  our 
Ings  lands,  which  changed  hands  every  year.    The  remains  of  this  ancient  custom  are  yet  to  be 
found  in  many  parts  of  Britain,    The  policy  of  nomade  tribes,  which  arose  from  circumstances 
peculiar  to  their  mode  of  life,  must  have  been  greatly  against  the  appropriation  of  lands  in  perpe- 
tuity, and  it  was  this  policy  which  produced  the  custom  of  changing  the  land  to  which  I  allude. 
I  believe  oats  and  barley  were  the  grains  chiefly  cultivated,  as  they  required  only  a  few  summer 
months  to  bring  them  to  perfection.    At  first,  such  tribes  as  were  entirely  nomadic  would  have  no 
arable  land.    After  a  certain  time  they  would  invent  a  plough,  and,  in  spring,  would  turn  up  a  few 
strips  of  the  waste  and  sow  them  with  barley  or  oats.    These  strips  (or  lands  as  they  are  yet 
called  in  the  north  of  England  5  in  the  common  town  fields  one  strip  is  a  land)  being  appropriated 
only  during  the  summer  that  they  were  growing  the  crop,  and  then  being  thrown  open  to  the  ge- 
neral pasturage.    It  would  naturally  happen,  that  (if  the  tribe  remained  in  the  same  neighbour- 
hood) the  same  lands  would  be  repeatedly  ploughed.  This  would  arise  in  consequence  of  the  greater 
ease  with  which  the  work  would  be  done ;  a  fact  of  consequence  to  those  who  had  only  such  in- 
different tools  as  the  Hieralpha,1  which  we  find  in  the  hand  of  the  Indian  Hercules,  at  Muttra,  and 
every  where  described  on  the  Egyptian  buildings.    After  some  time  it  would  be  found  that  the 
lands  had  become  exhausted,  and  fresh  parcels  would  be  resorted  to — the  old  ones  being  left  to 
become  grass.    This  is  the  present  practice  in  the  Campagna  di  Roma.    The  same  process  took 
place  with  pasture  land  when  dried  grass  became  used.    Each  individual  had  a  strip  allotted  to 
him,  which  varied  every  year.    This  is  no  theory.  *     Before  a  late  inclosure  of  the  parish  in  which 
I  live,  I  had  land  in  both  these  conditions.    In  this  country,  in  my  recollection,  they  were  very 
common  5  and  in  this  way,  I  have  no  doubt,  that  lands  in  many  countries  were  anciently  culti- 
vated.   As  nomade  tribes  settled  themselves  in  villages,  small  parcels  of  land  would  become  in- 
closed around  them,  and  I  conclude  that  a  parcel  would  always  be  appropriated  to  the  temple  and 
the  priests,  for  their  occupancy  and  residence.    I  think  it  is  probable  that  these  first  villages  would 
be  formed  of  the  aged  and  infirm  %vho  were  unable  to  travel  •  these  villages  would  by  degrees 
grow  into  towns.    At  last  the  old,  the  rich,  the  priests,  would  stay  at  home,  and  the  young  would 
be  sent  off  to  the  distant  pastures,  as  the  sons  of  Jacob  were  sent  off  to  a  distance,  when  Joseph 
was  despatched  by  old  Jacob  to  visit  them.    Thus,  in  many  countries,  Syria  for  instance,  we  find 
the  wandering  tribes  yet  mixed  with  the  cities.    When  these  wandering  tribes  quarrelled  about 
the  pastures,  by  degrees  weapons  would  be  invented,  wars  would  arise,  and  with  them  generals 
and  kings,  disputing  power  with  the  priest  in  the  city.    The  state  of  half  appropriation  of  land 
described  above,  to  be  found  with  numbers  of  trifling  customary  variations  in  many  parts  of  Bri- 
tain, is  a  direct  descendant  of  similar  customs,  upon  a  large  scale,  in  North  India  and  Germany. 
With  many  of  the  tribes  of  the  Afghans,  the  lands  change  possessors  after  certain  short  periods. 
Mr.  Elphinston  particularly  describes  as  an  example  the  tribes  of  Eusof  and  Munder.    The  whole 
land  of  the  clan  or  tribe  seems  to  be  in  the  possession  of  the  chief,  who,  by  necessity,  can  be  no 
other  than  their  trustee*    At  particular  times  a  great  meeting  takes  place,  the  whole  is  divided 


1  See  Vol.  I.  p.  239. 

2  Tacitus  (Germania,  cap.  i.)  says,  that  the  Germans  cultivate  sometimes  one  district,  sometimes  another,  and  often 
make  new  distributions  of  their  lands. 


BOOK  IV,   SECTION  18.  283 

among  the  subordinate  clans  by  lot,  who  again  divide  it,  at,  under  or  in  petty  meetings,  among  the 
persons  having  a  right  to  portions  of  the  land.    In  some  cases  the  lands  are  held  for  several  years, 
in  others  only  for  one.    All  the  people  of  a  tribe  are  not  entitled,  but  certain  known  persons, 
having  the  right  \  the  others  are  in  the  situation  of  villains.1      Mr.  Elphinston  observes,2  that 
there  are  traces  of  this  custom  to  be  found  in  Khorasaun.    Volney  noticed  the  same  in  Corsica, 
Tacitus  thus  describes  it  with  the  ancient  Germans :  "  Agri  pro  numero  cultorum  ab  universis  per 
"  *  vices'  occupantur,  quos  mox  inter  se,  secundum  dignationem,  partiuntur :  facilitatem  partiendi 
"  camporum  spatiae  prsestant.    Arva  per  annos  mutant."    (Germania,  xxvi.)    Caesar  also  has  the 
following  passage :  "  Neque  quisquam  agri  modum  certum  aut  fines  proprios  habet ;  sed  magistra- 
"  tus  ac  principes,  in  annos  singulos,  gentibus  cognationibusque  hominum  qui  una  coierunt,  quan- 
"  turn  eis,  et  quo  loco  visum  est,  attribuunt  agri,  atque  anno  post,  ali6  transire  cogunt."     The 
description  given  by  Mr.  Elphinston  is  exactly  the  description  of  the  process  in  my  village  of 
Skellow,  called  Sconhalla  in  Dom  Bee,    The  persons  having  rights  met  at  the  Mote-hill,  now  re- 
maining around  the  Cross  on  the  top  of  the  Calvary,  once  a  year,  on  St.  John's  day,  the  day  of 
wisdom,  when,  at  the  mote  or  meeting,  the  lands  of  the  ings  were  distributed,  by  lot,  among  those 
having  rights.     From  mote  comes  the  word  meetings  and  from  this  being  the  lotting  day,  the 
meeting  was  called  the  Leet.    From  this  comes  the  letting  or  allotting  of  lands,  and  the  moting 
or  mooting  of  subjects  of  discussion  at  meetings ;  for,  at  these  meetings,  all  parish  matters  were 
moted  or  moved.     In  level  countries,  to  make  a  mote-hill  it  was  necessary  to  make  a  ditch,  out 
of  which  came  the  materials  for  the  mote)  hence  circles  of  water  called  Moats;  and  as  this  ditch, 
in  most  places,  would  be  a  nuisance,  when  the  hill  became  disused,  the  hill  would  be  thrown 
down  again  into  the  ditch  and  thus  it  would  disappear.    The  meeting  was  a  miniature  Wittage- 
mote.    After  finding  the  ancient  Gods,  &c.,  of  India,  correctly  described  by  their  names  in  Ire- 
land, long  before  they  had  arrived  here  from  our  East-India  possessions,  and  therefore  not  possi- 
ble to  be  modern  copies,  we  shall  not  be  surprised  to  find  the  tenures  of  lands  similar  to  those 
which  we  have  found  in  India,  also  in  Ireland,    From  the  Brehon  laws  it  may  be  observed, 
that  anciently  the  lands,  at  certain  times,  entirely  changed  their  possessors.    They  were  given  up 
to  a  common  stock,  and  a  new  division  took  place.    The  feudal  customs  of  reliefs,  wardships,  trial 
by  Jury,  &c.,  may  be  perceived — all  of  them  strong  signs  of  the  same  ancient  system  which  we 
have  traced  from  India,  and  by  no  means  proofs,  as  has  been  alleged,  of  corruptions  of  the  Brehon 
laws.3      I  think  it  probable  that  the  only  land  which  would  not  be  subject  to  change  would  be 
that  of  the  priests.    It  would  evidently  be  their  policy  to  have  their  tenants  fixed,  and  it  would  as 
evidently  be  the  policy  of  the  lay-lords  or  soldiers,  when  they  arose,  to  have  their  tenants  hold 
their  lands  by  an  uncertain  tenure,  which  would  not  prevent  them,  on  a  sudden,  marching  to  war  or 
moving  to  fresh  grounds  with  their  Lord.    Thus,  by  degrees,  from  the  first,  the  class  or  caste  of  the 
priests  arose  3  from  the  second,  the  caste  of  the  soldiers  or  shepherds  ,*  and  the  stationary  or  resi- 
dent occupiers  of  the  lands  of  the  priests  would  very  naturally  form  the  third  class  or  caste  of 
farmers :  the  residents  of  the  towns,  around  the  temple,  would  form  the  trades  or  fourth  caste. 
A  fifth  caste  or  out-caste,  or  a  certain  unfortunate  class  of  slaves  or  villains  of  no  caste,  the  slaves 
of  all  the  other  castes,  is  every  where  to  be  met  with.    These  slaves  or  villains  were  the  perform- 
ers of  a  variety  of  base  or  degrading  works  for  the  higher  classes.    In  many  cases  they  were 
what  were  called  aborigines.    By  degrees  they  had  small  portions  of  land  given  to  them,  particu- 
larly by  the  priests,  for  which  they  rendered  no  suit  or  service  like  the  other  castes,  being,  in  fact, 


1  Elphinston,  Cabtil,  Vol  II.  p.  17-  8  H>.  P- 

3  Hdlau,  Const.  Hist,  of  England,  Vol.  IV.  pp.  189-191. 


284  ALLODIAL  LANDS. 

a  kind  of  slaves  before  they  received  them.  When  the  higher  castes  rendered  their  suit  and  ser- 
vice, they  rendered  for  these  villains  also— the  villains  were  included.  Thus,  by  degrees,  they  ac- 
quired lands  without  suit  or  service,  and  in  this  way  arose  the  Folk  lands,  of  which  we  read;  but, 
I  believe,  no  where  find,  at  least  I  never  found  any.  These  lands  were  evidently  part  of  the  lands 
of  the  sacerdotal  class. 

19.  It  is  very  clear  to  me  that  the  nature  of  allodial  property  is  not  understood  by  any  one.  In 
India  it  is  called  Bhoomia. J  This  word  is  spelt  by  some  Bhumia.  This  is,  ia-b-om,  land  of  Om. 
Col.  Tod  thinks  the  Bhoomias  were  the  predecessors  of  the  Zemindars,  and  the  scions  of  the  native 
princes.  The  word  Allodium  is  not  a  Latin  word.  Littleton  gives  the  meaning  of  the  word  to 
be  a  Freehold— to  be  land  for  which  a  man  owes  no  suit  or  service,2  It  is  al-di-om,  land  of  the* 
holy- Om.  It  is  also  called  Boc-land,  that  is,  book-land,*  because  it  was  originally  a  part  of  the 
land  of  the  priests.  I  believe  the  Folk  land  was  originally  a  part  of  it  \  but,  in  many  places,  it 
probably  became  a  favourite  mode  of  tenure.  I  believe  that  it  was  land  originally  held  in  occu- 
pancy by  the  priests,  consequently  it  neither  did  suit  and  service,  nor  paid  tithe.  Ecclcsia  non 
solvat  ecclesiae.  On  this  account  it  was  the  land  of  God— of  bx  al— n  di.  In  India  it  was  land 
held  Bhoomia— that  is,  land  held  by  the  right  of  Om.  And  when  other  lands  changed  every  year, 
it  was  stationary— as  Om  signifies.  From  the  Pandaean  system  the  name  of  God,  $K  «/,  came  to 
mean  all;  and  from  the  Om  having  relation  to  the  same  doctrine,  came  the  0?w-nis;  having  the 
same  idea.  In  India  the  holders  of  this  property  have  110  title-deeds  to  shew  for  it,  but  hold  it 
without  title,  from  immemorial  antiquity.  As  it  has  no  suit  or  service  to  render,  it  goes  not  to 
the  eldest,  but  in  equal  divisions  among  all  the  children,  like  our  Kentish  Gavel-kind  lands  or 
freeholds.  Allodial  property  passed  by  inheritance,  both  in  India  and  Europe,  without  requiring 
any  relief  or  investiture,  or  the  performance  of  homage.  Salian  Franks  were  the  Franks  of  Sul. 
In  England,  if  the  learned  Burton4  may  be  believed,  "no  subject  can  hold  land  in  direct  or  allo- 
(c  dial  dominion."  This,  I  have  no  doubt,  was  once  the  case  of  every  country  in  the  old  world. 
All  was  granted  to  tenants  by  the  Supreme  Pontiff,  and  the  vectigal  or  tithe  was  the  return,  except 
from  the  priests,  for  land  in  their  actual  occupation.  This  holding  was  in  Soccage.  Upon  this,  all 
the  other  kinds  of  tenure  were  engrafted.  Whatever  encroachments  were  made  on  the  system 
were  probably  done  away  with  by  William  the  Conqueror.  Scheifer  and  Pontoppidan3  say,  that 
Odhai  or  Udal  signifies  land  free  from  tax9  and  is  the  origin  of  Allodial,  and  is  in  opposition  to  pas- 
ture land  called  Scattald,  which  paid  tax.  From  this  comes  the  scotted  or  taxed  lands,  in  many  partb, 
and  particularly  in  Hatfield  Chace,  near  Doncaster,  in  Yorkshire.  Scheffer  says,  that  allodial  is  odh 
proprietas,  and  all  totum.  If  it  be  correct  that  only  the  pasture  paid  the  tax,  we  see  a  reason  for 
the  use  of  the  Etruscan  Agriraensores  and  the  crosses  to  divide  the  open,  uninclosed  wastes,  in 
order  to  collect  the  vectigal — of  which  I  shall  treat  at  large  in  the  next  book.6  The  crosses  of 
Italy  are  found  in  the  Scandinavian  Mark  stones  of  the  Scottish  isles.7  I  beg  this  may  be  recol- 
lected. The  view  which  I  take  of  the  subject  seems  to  be  confirmed  by  an  observation  of  Mr. 
Hallam's,  that  "the  ecclesiastical  hierarchy  never  received  any  territorial  endowment  by  law, 
"  either  under  the  Roman  empire,  or  the  kingdoms  erected  upon  its  ruins."8  The  fact  is,  I  have 
BO  doubt,  that  every  cathedral  was  a  species  of  college  or  monastic  establishment,  of  extreme  an- 
tiquity, which  formed,  at  last,  when  the  Monks  became  Christian,  or  rather,  I  should  say,  Romish, 
priests,  a  bishopric  or  archbishopric.  It  is  not  difficult  to  imagine  how  the  Abbot  would,  when 


i  Tod's  Rajast'han,  Vol.  I.  p.  168.  *  Vide  Diet.  *  Rapin>  y0I.  II.  p.  196. 

*  On  Real  Property,  Sect.  i.  Chap,  vi.  Col.  65,  a.  *  Norway,  Vol.  IL  p.  290. 

6  See  Hibbert's  Shetland  Isles,  p.  180.  ?  j^  ?t  jg^  a  y0^  jj  ^  ^ 


BOOK  IV.   SECTION  20.  285 

once  ordained,  consent  to  rise  to  a  mitred  Abbot 1  or  Bishop,  or  an  Archbishop.  I  take  a  mitred 
Abbot  to  be  an  abbot  with  the  order  of  bishop,  but  often  without  functions,  out  of  his  convent. 
They  have  been  succeeded  by  Bishops  in  Partibus.  By  this  means  the  Popes  brought  all  the  Car- 
melites or  Essenes,  and  their  property,  into  the  church,  and  in  return,  the  Monks  ultimately,  as  I 
formerly  remarked,  brought  the  Papacy  into  subjection  to  them.  As  soon  as  the  Monks  got  pos- 
session of  the  Papacy,  either  absolutely  or  by  influence,  they  shew  it,  by  repeated  exemptions  of 
monasteria  from  the  power  of  the  Bishops  of  their  districts.2  But  this  was  after  the  kings  had 
acquired  the  power  of  appointing  them.  In  the  opinion  which  I  have  stated  here,  I  quite  agree 
with  Rapin,3  who  thinks  the  allodial  lands  were  those  of  the  priests,  and  that  they  were  not  sub- 
ject to  any  feudal  services :  they  were  the  domain  of  the  priests.  He  derives  Allodial  from  A,  non, 
leud,  lands.  This  is  not  satisfactory.  The  Allodial  lands  were  those  which  the  priests  did  not 
grant  or  subinfeudate  to  tenants,  but  which  they  themselves  in  part  occupied,  and  in  part  let  their 
servants  occupy  or  cultivate.  In  Mr,  Hallam's  various  attempts  to  explain  the  origin  of  thtfeodal 
tenures,  the  admitted  earliest  tenures  of  mankind  in  many  parts  of  Europe,  it  is  very  extraordinary 
that  it  never  should  have  occurred  to  him  to  ask  the  simple  question,  whether  they  might  not  have 
descended,  in  the  whole  or  in  part,  from  that  people  who  must  have  been  great  and  powerful,  who 
built  Stonehenge,  Abury,  and  Carnac.  Like  all  our  historians,  he  has  never  thought  it  worth  his  while 
to  ask  himself  the  question,  by  whom  these  monstrous  structures  were  erected.  He  has  fallen 
into  an  error,  very  common  with  almost  all  antiquarians,  that  of  determining  that  a  thing  certainly 
did  not  previously  exist,  because  he  finds  no  proof  of  its  previous  existence.  But  a  thousand  cir- 
cumstances may  render  it  probable  that  it  did  exist.  If  I  find  one  arm-bone  of  a  man,  though  I 
have  no  proof,  it  is,  I  think,  probable  that  there  has  once  been  another.  This,  I  think,  has  led  him 
to  place  the  establishment  of  several  feodal  abuses  in  late  times,  when  the  existence  of  the  same 
abuses  in  India  raises  a  strong  probability,  that  the  European  abuse  was  only  a  continuance  or 
renovation  of  earlier  practices.  The  abuses  to  which  I  allude  are  not  such,  I  think,  as  were  likely 
to  arise  in  different  places  merely  from,  the  similar  state  of  the  human  mind  under  similar  circum- 
stances. But  I  do  not  deny  that  several  abuses  may  be  pointed  out,  owing  their  rise,  probably,  to 
the  latter  cause*  Mr.  Hallara,4  when  acknowledging  the  universal  extension  of  the  feodal  tenure, 
attributes  it  to  importation  into  the  different  places  by  immigrant  tribes  in  modern  times,  while  I 
think  what  he  observes  are  only  the  wrecks  of  the  universal  feodal  state,  which  were  continued  by 
those  tribes  who  found  and  preserved  laws  and  customs  such  as  they  had  left  at  home* 

20.  And  this  brings  me  to  an  inquiry  into  the  history  of  the  island  of  li,  or  lona,6  or  Columba, 
or  Icolmkill,  or  Sodor,  in  Scotland. 

The  establishment  on  the  island  of  lona  arose  from  an  ancient  Druidicai  settlement,  and  proba- 
bly became  one  of  the  most  celebrated  seats  of  learning  in  the  western  world.  Very  extensive 
ruins  are  yet  to  be  seen  upon  it.  It  is  singular  that  this  island  should  be  called  lona  and  Colmn- 
ba,  the  former  meaning  Dove  in  Hebrew,  the  latter  Dove  in  Latin.  The  Dove  has  always  been 
the  emblem  of  the  Holy  Spirit,  of  the  Anima  Mundi.  A  black  dove  came  from  the  Hyperboreans 
to  Delos  and  Delphi,6  where  the  priestesses  were  in  a  particular  manner  endowed  with  the  Holy 
Spirit.  When  the  Holy  Ghost  or  Spirit  descended  upon  Jesus  Christ,  at  his  baptism,  it  was  in 
the  form  of  a  dove,  and  always  a  female  dove.  I  have  shewn  that  Venus  was  identical  with  Ceres, 
Hecate,  and  she  was  black~-*in  fact,  the  Mother  of  the  Gods  as  such,  She  had  two  doves.  She 


1  Tlie  mitred  Abbots  had  seats  in  parliament  as  of  right ,  but  in  right  of  what  I  think  does  not  appear, 

*  Hallam,  VoL  IL  p.  30.  »  Hist.  Vol.  II.  p.  197.  *  Ch,  ii,  Part.  II. 

*  See  VoL  L  p.  385,  and  supra,  p.  262.  6  See  Vol.  I.  pp.  137,  434,  60J, 


'JS6  HISTORY  OF  ISLAND  OF  II,  OB  IONA  OR   ICOLMKILL. 

was  the  Ne£  of  Plato,  one  of  the  persons  of  his  Trinity,  in  reality  the  Holy  Ghost.  The  island  of 
lona,  the  island  of  the  Dove,  or,  in  Latin,  of  the  Columba,  is  directly  identified  with  Jehovah  or 
leue,  by  being  called  in  the  annals  of  Ulster  Ii,  the  identical  name  by  which  Jehovah  is  always 
called  in  the  Jerusalem  Targum.  On  the  most  remarkable  part  of  the  word  li-va,  or  li-vaa,  see 
supra,  p.  15 1.1  The  word  lona  also  means  the  female  generative  principle  or  the  female  organ 
of  generation.  In  the  cemetery  of  the  convent  or  monastery  of  lona,  which  was  dedicated  to  the 
Saint  or  Holy  Mary,  the  ruins  of  which  remain,  Me  forty-eight  kings  of  Scotland,  four  of  Ireland, 
eight  of  Norway,  and  one  of  France,  besides  a  vast  number  of  other  persons  of  great  consequence, 
both  known  and  unknown.  Near  the  landing-place  there  were  formerly  a  great  number  of  CARNS. 
These  were  probably  the  most  ancient  burying-places,  when  this  island  was  inhabited  by  Bud- 
dhists, who  yet,  in  Upper  India  or  Tibet,  pursue  the  practice  of  making  earns  or  large  heaps  of 
stones  over  their  friends.2  Of  this  island  Dr.  Garnet  says,  in  his  Tour  to  the  Islands,  3  "  We  had 
tfe  now  examined  the  principal  ruins  of  this  island,  and  though  they  may  be  inferior  in  magnitude 
"  and  grandeur  to  many  that  are  to  be  met  with,  yet  when  we  consider  the  situation  of  the  island, 
"  the  time  when  the  buildings  were  erected,  as  well  as  the  disadvantages  under  which  they  have 
"  been  undertaken,  they  may  be  looked  upon  as  the  greatest  curiosities  of  the  kind  in  the  British 
u  empire,  especially  when  we  connect  with  them  the  circumstances  which  have  been  already  men- 
"  tioned,  viz.  the  flourishing  state  of  learning  at  the  time  when  the  rest  of  Europe  and  of  the  world 
"  was  wrapt  in  the  dark  cloud  of  ignorance  and  barbarism,"  The  learning  is  proved  by  their  library 
destroyed  at  the  Reformation,  and  the  scarcity  of  Druidical  remains  is  easily  accounted  for  by  the 
the  stones  used  for  erecting  more  modern  edifices,  at  the  time  when  it  had  grown  into  a  Christian 
monastery  and  college.  The  island  is  called,  in  an  inscription  on  a  grave-stone,  Ii.  It  says, 
"  Johaunis,  Abbatis  de  Ii  facta,"  &c.  In  another,  "  Hie  jacet  Johannes  Macfingon,  Abbas  de 
Ij,"  &c.  In  another,  a  Nun  is  called  "  Priore&sa  de  lona.**  These  inscriptions  yet  remaining  on 
tombstones  prove  the  truth  of  what  I  have  said  in  mjr  Celtic  Druids  respecting  its  name  of  Ii, 
which  I  quoted  from  the  Annals  of  Ulster.4  Respecting  the  great  curiosity  of  this  island  and  its 
remains,  Dr.  Garnet  has  not  said  a  word  too  much  in  the  extract  which  I  have  given  above. 
There  is  also  a  St.  Columb  or  Columba  or  Columbes  in  Cornwall,  which  took  its  name  from  a  St. 
Columba,  a  female  saint  and  martyr.  It  is  reckoned  a  sacred  place.  There  are  nine  sacred  stones 
set  up  in  a  line  near  it,  called  the  nine  maids. 8  In  Pegu  and  Ceylon  Buddha  is  generally,  when 
sleeping,  overshadowed  by  nine  Cobras.  In  other  parts  of  India  he  commonly  has  seven,  but  in 
others  only  Jive.  The  number  was  probably  regulated  by  the  number  of  cycles  of  which  he  was 
the  emblem  at  the  time.  This,  I  have  no  doubt,  was  the  case  with  the  number  of  the  Curetes  or 
Saviours,  and  the  Muses  or  Saviours  of  Greece.  Had  the  Cobras  been  meant  to  designate  the 
planets,  I  think  they  would  not  have  varied  in  number*  The  discovery  of  new  icons,  with  dif- 
ferent numbers,  is  no  argument  against  this,  as  the  devotees  constantly  make  them  after  old  pat- 
terns 5  they  do  not  pretend  to  understand  any  of  them. 

The  Roman  Catholic  historians  account  for  the  names  lona  and  Columba  by  the  histories  of 
Saints  who  were  formerly  bishops  of  the  island,  and  for  a  very  long  time  I  was  totally  unable  to 
leconcile  the  apparent  strong  testimony  in  favour  of  a  St.  Columba  and  a  Saint  lona  having  really 
lived,  with  the  evident  mythological  meaning  of  these  names.  At  last  it  occurred  to  me,  that  it 
must  have  arisen  from  the  absurd  custom  yet  retained  by  our  bishops  of  calling  themselves  after 

1  A  particular  account  of  this  island  may  be  seen  in  my  Celtic  Druids,  CL  v.  Sect,  xxxvii.  p.  196. 
«  See  Vol.  I.  pp.  409,  685.  a  P.  264.  4  See  the  reference,  ut  supra. 

*  Hog's  Babulous  History  of  Cornwall. 


BOOK  IV.   SECTION  20.  287 

their  bishoprics;  thus  we  have  Reginald  Calcutta,  instead  of  Reginald  of  Calcutta,  and  William 
Jamaica,  instead  of  William  of  Jamaica.  Of  this  sort  of  fooleries  there  is  no  end.  This  will  ac- 
count for  the  entries  in  the  Saxon  Chronicle  and  all  the  other  difficulties  $  so  that  there  may  have 
been  men  who  performed  many  of  the  acts  recorded,  and  who  signed  themselves  lona  and  Colum- 
ba.  When  this  absurd  custom  began  I  believe  no  one  can  tell,  and  I  apprehend  it  must  have 
arisen  from  the  regimine  of  the  old  language,  by  which  Bishop  of  Iona5  became  Bishop  lona. 
This  mistake  of  Bede  and  others  is  not  more  extraordinary  than  many  other  of  their  mistakes.  A 
proper  attention  to  the  regiinine — a  natural  effect  of  the  poverty  of  the  ancient  language — I  have 
no  doubt  will  account  for  mauy  mythological  difficulties  which  have  hitherto  been  totally  insur- 
mountable. It  very  satisfactorily  accounts  for  the  priests  having  the  names  of  their  Gods  $  and  as 
in  almost  every  case  the  king  was  the  high-priest,  it  accounts  for  his  being  described  by  the  name 
of  the  God,  in  the  pontifical  writings,  which,  in  fact,  are  the  only  writings  of  these  times  that  we 
possess.  In  every  case  in  which  a  priest  of  any  country  using  the  old  language  is  treated  of,  in 
the  language  of  a  country  that  had  acquired  the  habit  of  forming  its  genitive  case  by  inflection  or 
by  article,  the  consequence  almost  necessarily  followed  that  the  priest  would  have  the  name  of  the 
God  given  to  him.  In  the  neighourhood  of  lona  there  are  many  places  with  mythic  and  oriental 
names ;  and  almost  all  the  Indian  Gods  are  found  in  Ireland.  *  The  islands  of  Bute,  Arran,  Ha, 
and  Skye,  are  thus  called  from  Buddha,  Arhan,  Ila  the  consort  of  Buddha,  and  Saca  or  Satya ; 
the  island  of  Man  from  Man-anan  or  Mahi-Man,  or  Menu.*  All  these  were  sacred  islands,  the 
same  as  lona  or  Columba.*  The  names  of  Buddha,  Arhan,  Man,  Mahi-man,  were  well  known 
to  the  ancient  Celts.  The  first  month  of  the  Egyptians,  August,  was  called  Thoth  in  honour  of 
the  God,  The  first  of  August,  in  old  Irish,  is  called  the  day  of  La  Tat$  that  is,  the  Buddha. 
The  Saman,  or  Somono  or  Sumnaut  of  the  East,  is  found  in  Ireland  in  Saman,  Samhan,  and 
Shamhna.*  Vallancey  says,  in  the  old  Irish  language  Budh,  Buth,  Both,  means  the  Sun,  Fire, 
the  Universe.  The  Budh  of  Ireland  was  of  the  family  of  Saca-sa,  or  the  bonus  Saca.  This  is  the 
Sacya,  from  whom  the  Buddha  Muni  of  the  Hindoos  was  descended.  But  though  Sa  may  mean 
good,  yet  I  do  not  doubt  that  it  also  meant  Saviour.  Many  remains  of  the  Buddhist  religion  are 
to  be  found  in  Ireland.  He  had  a  temple  at  Budda-fan,  or  Butafan,  now  ButtevanL  DIS  Put 
was  the  Apollo  of  the  Chaldeans  according  to  Bochart.  Abbuto,  or  Pater  But,  is  the  Apollo  of 
the  Japanese.  Phutios  was  an  old  Grecian  epithet  of  the  sun  and  Jupiter,  according  to  Hesychius. 
It  is  said  in  the  Asiatic  Researches,  *  "there  is  a  luminary,  which  rese,  like  fresh  butter,  from  the 
"  ocean  of  milk,  churned  by  the  Gods :  the  offspring  of  that  luminary  was  Buddha,  or  the  wise." 
Tradition  gives  lona  the  character  of  having  been  a  place  very  celebrated  for  education.  It  is  pro- 
bable that  most  of  our  Cathedrals,  as  I  have  before  said,  arose  from  Druidical  or  Buddhist  institu- 
tions for  education,  founded  about  the  time  of  Stonehenge  $  that  they  were  Culdee  establishments ; 
for,  in  these,  the  Culdees  were  last  found,  as  at  York  and  Ripon.  I  am  also  of  opinion  that  Cam- 
bridge, with  its  river  Cam  or  Ham,  its  Castle  Hill,  its  round  church  or  Templum,  its  legend  Alma 
Mater  Cantabrigia — and  Oxford,  with  its  RIVER  Isis,  its  coat  of  arms,  the  BULL  OR  Ox,  its  great 
tumulus  at  the  end  of  the  town,  its  Mithraic  monument  noticed  by  Stukeley,  were  both  of 
them  Druidical  or  Buddhist  foundations.  The  reason  why  there  are  no  pillars  or  columns,  at 
those  two  places,  like  Stonehenge,  is  because  they  have  been  worked  up  into  buildings  since  the 
time  of  Christ.  If  it  had  so  happened  that  a  college  had  been  continued  at  Stonehenge,  there 
would  not  now  be  any  great  circles  of  stones  there.  The  tuniuli  only  would  have  been  found, 

'  See  Celtic  Druids,  p.  183.  *  Fab.  Pag,  Idol  B.  w.  Oh,  v.  3  Celtic  Druids,  pp.  199—201. 

*  Faber,  Pag.  Idol.  Ch.  v.  p.  365.  *  Vol  III. 


288  CEYLON. 

wherever  the  establishments  continued,  though  Culdees  might  remain  as  at  Ripon  and  York5  or 
legends  or  tumuli  as  at  Oxford  or  Cambridge ; l  yet  all  the  rough  stone  monuments  would  neces- 
sarily disappear.  The  same  cause  produced  the  destruction  of  the  old  temple  and  the  production 
of  the  new  one.  The  stones  were  ready  and  the  lands  unappropriated  to  private  use,  or  rather, 
perhaps,  I  should  say  appropriated  to  sacred  use.  Thus  monasteries  and  saints  arose  ia  Italy  and 
Jona,  on  heathen  temples.  The  great  and  rich  foundations  became  cathedrals,  the  little  ones 
churches  or  convents. 

21.  There  are  some  circumstances  relating  to  the  island  of  Ceylon  which  we  will  now  notice. 
The  most  rational  part  of  its  history  states,  that  a  conqueror,  from  the  north  of  India,  overran  the 
Peninsula,  advanced  to  Ceylon,  and  established  there  the  religion  of  Guatama  or  Buddha  the  Se- 
cond, as  he  is  called  by  persons  who  do  not  understand  the  mythos.     In  this  island  is  found  a 
mount  called  Adam's  Peak ;  in  Cingalese  called  Himmaleh.    In  it  there  is  also  the  mark  of  a  foot, 
which  Christians  call  the  foot  of  Adam  \  but  the  Buddhists  say  it  is  the  mark  of  the  foot  of  Buddha. 
This  is,  because  Buddha,  who  robbed  the  garden  of  a  flower,2   was  a  renewed  Adam.    There  is  a 
river  of  Calany  and  a  temple  of  Calany,  and,  about  six  miles  from  it,  a  town  called  Columbo.3 
Its  old  name  is  called  Serendive  or  Serendib.     (Ararat,  as  I  shewed  in  Vol.  I.  p.  428,  is  called 
Serendib  in  the  Samaritan  version.)     There  is  also  a  mystical  mount  called  Zian,  which  means 
place  of  repose. 4      At  Rangoon  is  a  God  called  Dagun. 5      The  God  Kandi-kumara,  that  is,  the 
holy  Khan  of  Curna,  is  called  a  Rabbie.6      This  is  correctly  Hebrew,  and  means  prophet  or  sefir ; 
that  is,  a  seer  forwards,  a  person  who  could  see  into  futurity.    It  is  remarkable  that  in  the  lan- 
guage of  the  ancient  Gael  the  word  li,  the  name  of  leue,  should  mean  an  island,  and  should  be 
also  the  name  of  the  sacred  isle  of  the  West— of  lona  or  Columba — and  that  Devi,  in  Sanscrit, 
should  mean  an  island  and  be  the  name  of  God,  and  of  the  island  of  Ceylon.    But  I  believe  it 
means  Dev  or  Div,  that  is,  holy  or  saint  I,  shortened  from  li,  the  name  of  the  crucified  God  at 
Tripetty,   on  the  continent,  not  far  from  Ceylon,  called  Ball-Ii,  or  Bai-Jii.    This  will  not  be 
thought  improbable  when  all  the  other  coincidences  between  the  sacred  islands  of  the  East  and  of 
the  West,  which  I  shall  now  disclose,  are  considered.    That  in  the  languages  of  the  East,  the  word 
for  island  should  be  the  same  as  that  for  God,  and  that  a  similar  peculiarity  should  prevail  in  the 
sacred  isle  of  lona  and  all  isles  in  the  West,  viz.  Ii9  I  cannot  attribute  to  accident,  especially  when 
I  find  the  Popes  claiming  all  islands  as  the  peculiar  patrimony  of  God. 7      The  great  islands  of 
Java,  Ceylon,  Japan,  Sumatra,  or  Javadios,  were  all  sacred  islands.    The  language  of  the  sacred 
isle  of  the  West,  lona,  was  called  Gaeldoct  3  the  name  of  the  sacred  isle  of  the  East,  where  we  find 
the  Point  de  Galle,  was  Sin-gala.     Here  we  have  the  same  Gael,  but  with  the  appellative  sin  in- 
stead of  the  doct.    The  same  cause  operated  in  causing  the  Chinese  to  be  called  Sines^  and  in  giving 
a  similar  name  to  the  Sin-gala,  also  to  the  river  Sinde  in  North  India,  and  to  the  river  Sinde  in 
Thrace,  to  Mount  Sinai,  and  to  the  desert  of  Sin  in  Arabia,  to  Jehovah  Nis-si,  and  to  Bacchus, 
Deo-nissi,  which  I  noticed  in  Vol.  I.  pp.  423, 606.   I  shall  resume  the  inquiry  into  the  Sin  presently. 
The  monastery  of  lona  was  occupied  by  Culdees  or  Cullidei,  or  Callidei.    I  am  persuaded  that  it  was 
once  the  religious  capital  of  Caledonia  j  and  if  we  do  not  now  find  Ceylon  called  Callida,  it  most 
likely  was  so  formerly,  as  we  find  a  Callida  now  grown  into  Cochin  upon  the  neighbouring  pro- 
montory, to  which  it  was  doubtless  formerly  joined.    But  the  Cal  in  the  word  Cali  and  the  Gal 

1  For  the  origin  of  Cambridge,  see  Cleland's  Specimen,  p.  71.    He  considers  Cambridge  to  have  been  a  College 
before  the  time  of  the  Romans. 

8  See  supra,  p.  244.  *  See  Vol.  L  pp.  596,  671- 

4  See  Upham's  Hist  of  Buddhism  of  Ceylon,  Int.  pp.  66,  74.  *  Jb.  p,  17-  6  Ib*53* 

»  Hallam's  Hist.  Mid.  Age.  Vol.  II.  p.  57. 


BOOK  IV.   SECTION  21.  289 

were  the  same  word  corrupted,  as  is  decisively  proved  by  the  name  of  the  Prince  of  Orugallu, 
given  in  the  Madras  Transactions,1  for  he  is  called  the  prince  of  the  Gallu  or  Gael,  which  is  the 
same  as  the  Cal  of  Ur  or  Urii.    Having  shewn  the  Celtic  to  be  Hebrew,  that  is  Chaldee,  and  these 
languages  to  be  vernacular  in  South  India,  we  have  all  the  difficulties  to  the  doctrine  of  identity  of 
race  and  language  in  Scotland  and  India  removed.     An  interesting  account  is  given  in  the  above- 
mentioned  Transactions2  of  the  opening  of  some  Tumuli  and  Cams,  which  shews  them  to  be  the 
very  same  as  those  found  in  many  places  in  Britain  $  but,  perhaps,  no  where  more  satisfactorily 
than  in  the  neighbourhood  of  Inverness.    The  observation  of  Dr.  D.  Clarke,  quoted  in  the  Trans- 
actions, that  they  are  the  works  of  a  people  of  whom  we  have  no  history,  is  quite  correct.    My 
reader  may  refer  to  the  Carn  in  Fig.  18,  and  to  Vol,  I.  p.  241,  note,  for  the  account  of  the  Cromleh 
given  by  Sir  Anthony  Carlisle,     If  my  reader  will  look  back  to  Volume  L  p.  527,  he  will  there  bee 
that  the  word  Selene  means  the  female  generative  principle,  the  same  as  the  Yoni,  or  lune,  the 
name  of  the  Scotch  island.     He  will  remember  that  the  Island  of  lona  is  called  also  Columba. 
This  observed,  we  must  recollect  that  the  ancients  often  treated  of  the  sacred  islands,  but  where 
these  were  situated  was  always  a  matter  of  much  doubt ;  some  persons  placed  them  in  the  West, 
some  in  the  East.    I  consider  the  lona -or  Columba  of  the  Hebrides  to  be  the  Western  sacred  isle, 
and  the  island  of  Ceylon,  or  one  of  the  Eastern  isles,  to  be  the  Eastern  one.    Lempriere  says, 
"  The  name  of  Salice,  which  we  learn  from  Ptolemy  to  have  been  the  native  denomination  of  the 
"  island,  is  preserved  in  that  of  Selen-dive  compounded  of  the  proper  name  Selen,  and  the  appel- 
"  lative  for  an  island  in  the  Indian  language."     But  the  word  dive  means  God  and  Jwty  as  well  as 
island.    Here,  then,  we  have  one  word  in  each  island  meaning  the  generative  power,  viz.  Selen 
and  lona,  and  one  word  in  each  I  or  li,  and  Dive,  meaning  God  or  holy ;  and  what  is  still  more 
remarkable,  the  name  of  the  capital  of  lona  is  Columba,  and  of  Ceylon  it  is  Columbo.    And  if  the 
reader  will  consider  the  word  Ceilan  or  Coilan  or  Ceylon,  another  name  of  this  island, 3  he  will  see 
that  it  is  nothing  but  the  accusative  case  of  the  Greek  word  Koj7to£5  (the  meaning  of  which  I  need 
not  explain,)  who  was  the  father  of  Helen,  the  mystical  mother  of  the  Roman  Constantine  the 
First,  and  also  the  Latin  name  of  heaven.    If  my  reader  be  credulous  enough  to  believe,  that  ail 
these  etymological  coincidences  are  the  effect  of  accident,  he  had  better  shut  the  book  5  it  is  not 
fit  for  him.     It  has  been  observed  by  Dr.  Townley,  that  Vjp  bol,  Bal,  Baal,  Bel,  who  was,  in  so 
particular^  a  manner,  the  object  of  worship  with  the  Irish*  (who  probably  derived  it  from  the  Car- 
thaginians,) was  peculiarly  the  object  of  worship  in  Ceylon.    He  says,  "Traces  of  this  worship 
"  are  still  found  in  the  island  of  Ceylon,  where  it  is  twned  Baliism,  a  word  of  uncertain  etymo- 
c*  logy,  but  which  will  remind  aa  antiquary  of  the  .names  of  Baal^  Bel,  and  Bal,  given  to  the  sun  4 
"  by  the  Chaldaeans  and  other  ancient  tjations,  and  the  Baltaa*  or  Bealteine  fires  of  Ireland  and  the 
"  Highlands  of  Scotland,    These  Singhalese  worshipers  of  the  Stars  arc  few  in  number,  and  gene- 
"  rally  conceal  their  opinions.    The  worship  consists  entirely  of  adoration  to  the  heavenly  bodies ; 
"  invoking  them  in  cohsequence  of  the  supposed  influence  they  have  on  the  affairs  of  men.    The 
"  Singhalese  priests  are  great  astronomers,  and  they  are  believed  to  be  thoroughly  skilled  in  the 
"  power  and  influence  of  the  planets,"5     Townley  knew  nothing,  when  he  wrote  the  above,  about 
the  crucifixion  and  worship  of  Bal-iji6  in  the  promontory  of   India,  not   far   from  Cornorin. 


1  Vol  I.  p  19.  *  Pp.  30-32. 

3  Mr.  Adrian  Balbi  has  observed,  that  the  small  number  of  places  from  Ceylon  to  the  Himmalaya,  having  names 
connected  with  the  Brahmin  religion,  and  the  great  number  connected  with  the  Buddhist  religion,  depose  contrary  to 
the  Brahmin  doctrines,  that  the  religion  of  Buddha  is'the  oldest  (p.  liiij).  The  observation  is  striking  and  conclusive, 

*  See  Selden  de  DJis  8yriis.  *  Towoley's  Diss,  on  Mairaonides,  p,  44.  c  See  Vol.  I.  p.  667. 

VOL.  ir.  2  p 


290  CEYLON, 

But  the  circumstances  of  coincidence  are  wonderfully  striking.  The  Rev.  Mr.  Whiter1  says, 
**  The  race  of  the  Cymri  was  supposed  to  have  been  brought  by  Hu  Gadarn,  into  the  island  of 
"  Britain,  from  the  land  of  Hav,  called  Defrobani,  as  Mr.  Davies  has  observed  in  his  Celtic  Re- 

"  searches,  pp,  154,  165.    This  information  is  derived  from  the  Welsh  Triads Defrobani 

"  is  the  Taprobane  of  the  ancients  or  the  island  of  Ceylon.  This  island  is  likewise  called  Serendib. 
"  In  Sanscrit,  Div  is  an  island,  and  Seren  is  quasi  Selan,  the  island  of  Ceylon,"  The  circum- 
stances and  coincidences  which  I  have  pointed  out  above  I  think  give  a  great  degree  of  credit  to 
the  Welsh  Triads,  quoted  by  Mr.  Davies.  Bochart  says,2  "De  Taprobana  Diodorus:  venerantur 
"  nt  Deos  cesium  quod  omnia  ccelestia.  Item:  In  festis  et  precationibtts  recitant  et  canunt  hymnos 
"  et  encomia  in  Deos :  imprimis  vero  in  Solem  quern  insulamm  et  std  ipsorum  dominum  prqfitenter. 
"  Ptolemseus  notat  ad  ortum  Portum  Solis,  et  ad  Aquilonem  insulam  Kfc>p,  quge  Plinio  est  insula 
"  Solis.  An  a  decurtato  ttriD  (curs)  Cores,  id  est,  Cyri  nomine,  quod  Solem  interpretantur  Plutar- 
**  chus  et  alii,  Ko>pu  dicta  sit  ea  insula  videant  doctiores."  We  must  recollect  that  near  this 
island  is  the  coast  of  Coromandel,  which  I  formerly  explained.  For  the  meaning  of  the  K.copv 
and  2H1D  kurs  and  Coromandel,  and  St.  Thomas,  and  the  Xp^^-ians  having  the  three  sacraments, 
the  same  as  the  Cullidei  of  lona,  the  reader  must  look  back  to  Vol.  I.  pp.  7^9,  760. 

The  Linga  and  Yoni  are  the  peculiar  objects  of  adoration  in  Ceylon.  The  language  of  the  sacred 
island  of  lona,  of  Scotland,  is  the  Gaelic,  but  it  is  also  called  Shan  Scrieu  or  Sanscrit. 3  Here  we 
have,  most  clearly,  the  worship  of  the  Yoni  of  India  and  its  language.  I  have  shewn  in  Volume  I. 
p.  448,  from  Cleland,  that  the  word  Sanscrit  was  called  Sanscort  or  Sanskroutan  in  the  Celtic,  or 
Sanctum  Scriptum.  In  which  of  the  six  Celtic  dialects  he  b$d  foutid  it  in  this  form,  he  does  not 
tell  us ;  but  it  was  probably  fo  Irish.  In  my  CELTIC  DEOTDU,  p.  60, 1  have  giteu  it  San-Scriobhte, 
in  which  Mr.  J,  Logan,  a  god  Celtic  scholar,  .tells  me  I  am  right  J  but,  that  the  M  in  the  last 
word,  in  speaking,'  are  not  pronounced*  Professor  Hatigbton  says,  that  the  word  Sanscrit  is  de- 
rived from  the  preposition  Sato  (like  con,  atif A},  and  'Cnta,  dom^  mftde±  and  has  ain  s  iaterposed  for 
euphony;  that  the  Latin  confcreluHs  from  tbc^  a^mef  root,  &at  &&s  a  diffi&ent  sense,t-ffor  the  word 
in  Sanscrit  means  perfected,  adorned,  embellished,  CONSECRATED.  Here  id  the  last  -word  we  come 
to  the  true  idea,  which  is  sanctum  scriptum.  Sanscrit  ire  like  Greek  scholars  who,  not  attending 
to  what  Plato  told  them,  that  most  proper  names  came  from  the  barbarians,  never  travel  out  of 
Greece  for  their  explanations ;  for  which  reason  they  are  seldom  right.  Thus  the  Sanscrit  scho- 
lars go  no  further  than  the  Sanscrit-  I  tell  them  to  go  to  an  earlier  language  for  the  datoos  or 
roots  from  which  their  fine  language  is  derived.  In  tfce  Scotch  Celtic  we  have  seen  it  is  Shan 
Scrieu  or  Shan  Scrief.  In  the  Irish  Seem  and  San  mean  old,  venerable,  holy;  and  Vallancey  con- 
firms this,  and  says?  in  many  places,  that  scan  means  the  Sun.  Here,  at  last,  we  have  the  origin 
of  the  word.  Seanach,  in  Irish,  means  a  high  priest,  a  Druid  5  this  is,  Sean  and  Akrae,  chief 
priest.  In  Hebrew  atp  m  means  the  revolving  sun  And  the  tropical  year.  The  Scrief  is  evidently 
the  Latin  Scribo/Stfrijteij  Sbriptom;  Then  Sean  or  San-Script  Will  be  writing  of  the  Sun  or  holy 
writing.  In  HebrW  IBfd  stipr  is  a  scribe,  and  OTO  ktM  scribo,  fccripsi,  scriptum*  It  is  not  diffi- 


1  Efcym.  Univer.  Vol.  I.  p.  118.  ,  *  Phfclegi  Lib*  Prim.  cap.  xlvi.  p.  69?. 

3  While  travelling  lately  by  coach,  in  the  HigUaiicU  of  Scotland,  aja  old  gentleman  told  me  the  Gaelic  language  was 
called  Sanscrit  On  the  coach-door  being  opened  by  the  Waiter,  when  we  arrived  at  the  next  inn,  the  old  gentleman 
asked  him,  in  English,  if  he  understood  the  Gaelic,  and  what  was  the  name  in  Gaelic  of  the  language ;  his  answer  was, 
without  a  moment's  hedtatwn^  Sanscrit  \  There  could  be  no  imposition  here,  the  old  gentleman  was  an  entire  stranger 
in  that  part,  and  had  not  had  an  opportunity  to  speak  to  the  waiter.  He  told  me  he  spoke  the  language  very  well,  as  it 
was  his  native  tongue,  but^he  never  had  been  taught  to  write  it,  therefore  would  not  undertake  to  write  it  correctly;  but 
he  wrote  it  in  my  pocket  book,  Shan  Scrieu. 


BOOK   IV*   SECTION   21.  291 

cult  to  see,  though  rather  difficult  to  explain,  how,  from  the  two,  the  word  scnobhte  or  sent  in  the 
Sanscrit,  was  derived.  This  is  a  very  good  example  for  shewing  how  all  these  languages  revolve 
back  into  one,  when  examined  to  the  bottom,  where,  at  last,  we  always  find  the  Hebrew,  the  lan- 
guage into  which  the  first  numeral  symbols  were  written. 

At  a  little  distance  from  the  Scotch  island  of  lona  is  a  small  island,  called  by  the  sailors  the 
Dutchman's  Cap,  which  looks  exactly  like  the  Calvaries  on  which  the  Crosses  are  usually  placed. 
It  has  three  steps,  having  every  appearance  of  being  formed  by  art,  cut  out  of  the  rock  by  manual 
labour.  In  old  maps  it  is  called  Linga.  I  have  no  doubt  that  in  ancient  times  a  linga  was  at  the 
top  of  it :  whether  any  remains  of  it  are  now  there  I  know  not.  Here  we  have  the  worship  of  the 
Linga  and  loni,  and  the  female  generative  power,  called  Columba  or  the  Dove,  more  clearly 
marked  than  we  have  found  it  heretofore.  Thus  the  worship  of  the  Linga  and  loni  was  equally 
prevalent  with  the  Callidi  of  the  East,  of  Comorin  and  Ceylon,  as  with  the  Callidei  of  Calidi-onia  or 
Scotland.  I  suppose  that  the  origin  of  the  name  Linga  arose  from  the  equivocal  nature  of  the 
Logos.  The  idea  of  word  and  language  cannot  be  separated.  It  is  very  certain  that  the  Deity 
could  not  proceed  to  action  in  any  way  of  which  we  could  form  any  idea,  except  by  creating  or 
forming  or  producing,  nor  could  he  do  this  in  any  otfrer  way  than  by  willing,  nor  could  he  exhibit 
this  will  except  by  speaking.  He  spike  the  Word  or  he  gave  the  wopd,  and  the  world  existed, — 
by  the  Word  he  formed  or  created  it.  Thug  the  Word  or  Linga  came?  to  be  the  generative  power, 
or  emblem  of  the  generatiye  power,  I  am  persuaded  tiiat  the  dove  was  a  female;  and  it  is  re- 
markable, that  the  Hebrew  name  of  Dove  is  always  female— IW  iune. 1  The  word  Aleim  has  a 
feminine  termination,2  and  Haggai  fotetells  the  promised  desire  of  all  nations  by  a  feminine  word, 
the  Amid  or  Om,  or  Mo-hamed,3  and  the  Mohamedan  crest  is  a  Crescent,  always  the  emblem  of 
the  female  generative  principle.  From  this  I  am  induced  to  suspect,  that  I  have  considered  the 
Mohamedans  to  have  been  more  exclusively  devoted  to  the  male  generative  principle  than,  in 
reality,  they  were.  Perhaps  it  is  the  Turks  and  not  the  Saracens,  or  perhaps  the  followers  of 
Othman  or  Omar  only,  and  not  those  of  Ali,  who  have  the  Crescent.  The  island  of  loua  I  find  is 
called  Sudor,  and  there  is  a  priest  called  the  Bishop  of  Sodor  and  Man.  The  Western  islands 
were  divided  into  two.classes,  and  c&lled  Sodorey&or  Sudoreys,  and  Nordoreys  or  Nudoreys,  which, 
translated,  are  Southerns  and  Northerns.  I  feel  no  doubt  that  Sudo*  or  Ipna  ,was  ooce  the  capital 
of  the  Southern  stats.  In  Whtefa  of  «&«  IsbMaA*  ibhftityiMl.p'f  tb$  nortberii  p,i^t  aiigkt  b#  i  do  not 
know.  These  islanders  became  great  pirates ;  and,  under  the  name  of  $e®-kvigs3  constantly  made 
war  upon  the  Highlands.  Tlje  ^o«de-roy  &  Noir^kij^j.t^  ,Sud^jjc0*  ^oufcb-4^^  They 
probably  came  from  Ntoirway^Noisfe,  £*,*»  jj^ote^i^  the  vitrified  forts 

were  built  5  and  this  consideration  ijriEU  i^ujfefe  me^r^Afcly,  tt  tiW&  i  few  ^toervations  respecting 
them.    The  name  of  the  Scotdi  lan^ag^  examined,  to  the  word 

Shanscrieu,  as  we  have  found  it  is  still  called*  We  mvUfe  ^.qoillect;  that  we  found  a  place  in  Cey- 
lon called  the  Point  or  Promontory  of  Gaila$  this  pi-ores  that  the  island  was  called  Galle.  Pray 
whence  had  Ben-gal,  that  ia  Beni,  sons  of  Gall>  its  name  1 4  In  a  note  on  Scott's  Chronicles  of 
the  Canongate,  Chapter  X.,  is  this  passage :  "  The  Deasil  must  be  performed  sunways,  that  is, 
"  moving  from  right  to  left.  If  misfortune  is  imprecated,  the  party  moves  withershinsj  (German, 
that  is,  against  the  swi,  from  left  to  right."  Here  we  have  th$  jfa^  as  it  ought  to 


See  Vol.  I.  p  1 12.  •  Ib,  p.  64.  »  Ib.  p.  6/9. 

In  ancient  Italy  Mount  Alba  preceded  the  Capitol  as  the  mcred  Mowt.   Scotland  was  called  Alba.    Much  is  said 
of  Alba,  which  was  called  by  Caattmdra  black.    See  mprat  p,  34. 


292  CEYLON* 

be,  for  the  sun— Sinn:360,  *  I  apprehend  the  word  Sin  came  to  mean  Lion,  when  the  Lion  was 
the  emblem  of  the  Sun  at  his  summer  solstice,  when  he  was  in  his  glory,  and  the  Bull  and 
the  Man  were  the  signs  of  the  Sun  at  the  equinoxes,  and  the  Eagle  at  the  winter  solstice. 
Gael  5s  the  Hebrew  $4  gl,  and  means  circle,  and  the  sacred  island  of  Serindive  or  Ceylon, 
where,  as  stated  before,  there  is  the  Point  de  Galle,  and  the  sacred  island  of  Scotland,  where 
there  is  the  language  of  the  Gael  or  Gaeldoct  or  Sanscrit,  is  the  island  of  Singal  or  of  the  Solar 
Cycle,  or  Circle  of  the  Sun.  The  people  of  Ceylon  are  called  SingaUse,  not  Ceylonese.  I  am 
satisfied  that  all  the  ancient  names  of  places,  which  had  any  connexion  with  the  mythos,  had 
meanings  :  therefore,  I  am  induced  to  try  to  find  the  meaning  of  the  word  Singala— the  name  of 
Ceylon  ;  and,  forced  and  absurd  as  my  explanation  will  at  first  appear,  I  cannot  help  suspecting 
that  I  am  right.  We  have  found  the  word  Gael  or  Gal  in  Ben-gal,  and  "the  Gaelic  language  in 
Scotland.  Suppose  we  read  the  word  Sin-gal,  Hebraic! ;  then  we  have  Log-nis.  The  explana- 
tion of  the  Nis  or  Sin,  the  name  of  Bacchus  or  the  Sun,  we  have  seen  before,  meaning  360. 
Bacchus  we  have  also  seen  was  called  Liber  and  Bac9  Boc,  Book.  He  is  also  the  Linga  or  gene- 
rative power  and  the  Logos,  that  is,  the  Log,  the  root  of  Logos :  then  I  think  Singal  is  the 
language  of  the  Sin,  or  of  Nis,  or  of  Bacchus,  or  the  Logos,  or  Lingua  or  Linga.  The  Gael  shews 
itself  in  Ceylon  in  every  way.  We  have  not  only  Point  de  Galle,  but  Tengalle,  Battigaloe,  Galkisse, 
Bengaly. 

As  we  might  expect,  we  have  the  feudal  tenures  in  Ceylon*  Cordiner  informs  us,  that  the  pos- 
session of  the  soil  was  in  the  chief  of  the  government.2  Each  cork  or  district  was  governed  by 
a  coraL  Here  we  may  have  our  earls.  It  means  al-corl,3  chief  of  the  corle  or  circle.  The  officers 
were  remunerated  by  a  portion  of  the  produce  of  the  land,*  called  occommodesan,  that  is,  in  other 
words,  by  a  composition,  in  lifeu  of  the  vecitigal.  From  this  cooies  our  word  accommodate.  1 
have  read  somewhere,  I  think,  in  Marsden's  History  of  Sumatra,  that  Ceylon  was  once  conquered 
by  the  Chinese,  or  the  Sin.  Then  it  became,  probably,  the  Gal  of  the  Sin  :  the  word  Sin  meaning 
also  Sun,  as  1  have  just  shewn,  and  coming  at  length  to  mean  the  Lion,  the  emblem  of  the  Sun  at 
the  summer  solstice*  The  coat  of  arms  of  the  Son  of  the  Sun— the  Emperor  of  China — and  of  the 
Egyptians,  the  natives  of  Alba-Sin,  was  a  Lion.  The  capital  of  Scotland  was  Pere  or  Bere-gonium. 
It  is  now  nearly  gone  5  the  cottages  in  its  neighbourhood  having  the  name  of  streets,  prove  that  it 
was  once  large.  Near  it  is  the  highest  mountain  of  Scotland,  called  Ben-Nevis ;  that  is,  Ben* 
Navis.  Here  we  have  the  same  name  as  the  Mount  Ararat,  Mount  Baris,  or  Naubunda,5  or 
Mount  of  the  Ship.  The  top  of  this  mount  is  seldom  free  frot»  snow,  and  is  nearly  covered  with 
stones,  though  not  very  Iar#e.  I  think  it  probable  that  it  formerly  had  a  ship-temple.  The  per- 
sons who  destroyed  the  temple  would  not  fail  to  roll  the  longest  ones  down  the  sides  of  the  moun- 
tain, as  was  probably  done  with  the  Linga  in  the  island  of  the  Linga,  Was  Ben-Lomoad,  Son  of 
Le-mond  I  Wa§  Al^d^ho  divided  the  kingdom  into  tithings,.  dl-jphre-di?  Thf  tithings  shew 
that  this  was  an  e^le^t^il  ^IVI$|OB;  Tfee  tithfogs  of  th,e  Sa#ou  Alfred  are  exactly  like  the 
tithings  of  the  ChiheVe,  ^acn responsible  for  its  ow$  policy*  Was  the  ,wprd  Bareich— -the  name  of 
Parish— Bar-roi— rey-res  7 !  W^fe.the  Cbrtdf&a  or  Counties  or  Earldoms  7%>  &nd  tQe  Parishes  360? 
England,  including  Wales,  hks;^  ^[«totifts»  JPW  Scotland  make  tip, the  other  20  ?— Of  the  pecu- 
liarities of  the  Jews  perhaps  1&ere$$  $<ifr'&^  tban'l^ftip  hatred  of  pork*  It  is  very  re- 
markable that,  in  the  Highlands  of  ScotMfitf,  to  ttae  North  qf  thfc  Caledonian  Canal,  until  within  a 


1  See  Vol.  L  p.  606.  •  Hist,  of  Ceylon,  pp,  J8>  &c.  *  Whence  come  our  Curls  and  Churls  > 

*  Hist  of  Ceylon,  p.  19,  *  See  Vol.  I,  pp.  2Q3>  235,  293, 335, 347>  759. 


BOOK    IV.   SECTION  21. 


293 


very  few  years,  there  was  no  such  thing  as  a  head  of  swine.  It  was  detested,  and  this  all  Scotch- 
men will  allow.  But  whence  this  dislike  no  one  can  tell.  The  Christians  never  had  any  diblike  to 
swines'  flesh.  It  came,  I  apprehend,  with  the  Sanscrit  and  the  Gael-docht  from  Sin-galla,  and 
the  Indian  promontory,  where  we  have  found  all  the  Mosaic  mythos  in  the  temple  of  Jaggernaut. 
But  in  this  we  have  a  strong  circumstance  to  support  my  theory  of  the  existence  of  a  Judaism 
totally  independent  of  the  Judaism  of  Western  Syria,  and,  in  addition,  of  its  existence  all  over  the 
world,  long,  very  long,  before  the  time  of  Christ.  It  beautifully  supports  my  theory,  that  the  ori- 
ginal Judaean  mythos  had  its  birth  in  India,  and  that  the  Western  Syrian  Jews  were  only  a  colony 
from  the  first  great  hive.  This  mythos  came  to  Scotland  when  the  Gael,  Celtic,  and  Hebrew, 
were  all  one.  I  cannot  help  suspecting  that  the  famous  Scotch  warrior  Fingal  ought  to  be  Singai, 
and  this  is  strengthened  by  the  fact,  that  his  bard,  Ossian,  was  the  son  of  OM.  I  have  long  sus- 
pected that  if  Macpherson  had  understood  the  nature  of  Ossian's  poems,  he  might  have  made 
them  into  an  epic  poem,  something  in  its  nature  similar  to  that  of  Homer.  I  think  they  are  a 
series  of  epics,  like  the  tragedies  gf  JSschylus,  or  the  historical  plays  of  Shakspeare.  The  history 
of  the  poems  of  Homer  is  very  simple,  when  the  mist  in  which  the  learning  of  men,  who  are  too 
learned  to  see  any  thing  in  a  simple  and  natural  way,  has  enveloped  them,  is  cleared  away.  Ac- 
cording to  the  written  accounts  which  we  have,  they  were  songs  to  celebrate  a  continuous  history, 
as  I  have  just  remarked  respecting  the  tragedies  and  plays  of  jEschylus  and  Shakspeare, r  and 
were  first  collected  by  Lycurgus,  then  by  Pisistratus,  arid  at  last  by  Aristotle  and  a  company  of 
men  who,  by  inserting  parts  where  needful,  formed  them  into  the  poem  which  we  have.  They  are 
sacred  poems.  They  are  the  praises  of  the  unknown  God,  or  songs  about  the  God  Om — becoming 
the  songs  of  Om — the  mythos  concealed,  as  we  have  so  often  found,  under  a  history.*  They 
were  the  same,  I  suspect,  in  Mcesia,  the  land  of  the  Mystery,  in  Asia  Minor,  and  in  Caledonia 
in  Scotland.  The  SANSCRIT  word  Eri  or  Heri,  added  to  the  Ora,  makes  it  Om  the  Saviour. 
We  must  not  forget  that  we  have  found  the  subject  of  the  poem  described  in  this  Sammt 
word  (for  Om-eri  is  Sanscrit)  in  India  \  for  example,  Achilles,  Ulysses, 8  the  Argonauts  \  and,  in 
the  Bible,  Solomon,  Iphigenia,4  &c,,  and  the  history  of  the  Bible  ia  India,  ,and  both  again  in 
Egypt/  I  have  little,  cfoubt,  th^ft  the  prejudice  to  which  I  harp  alluded  in  th$  latter  end  of  my 
preface,  has  kqrfjtfcto  ^  A~~ - 

into  the 'Son  of  Qii*,' '  |  teg  my  iljij^ 
F,  and  the  F.'int^'^ 
Horse  Pelasglca^ -'tjiffert .ISte  < 
have  been  Singalv   F ' 


unusually  long,  corireejfcl  y  Mf  "ft^ii ;  L 
have  been  Caall :  K±2Q, 4 
India  written  Kaiee;  this 


ia  may 

'•ittwayft'  pronounced 
Thus  Cali  may 
But  it  is  often  ia 
K=20,  Ln30, 1=10=60. 

I  must  now  refer  my  reader tb  t$e  CJSI.TI&  ;&ib^r^''fp.'fe/ibdlh there  ha  will  find  several  whole 
sentences  taken  out  of  a  Welsli  Biftle,  ^tliithe  B^brew  w^rcte  above  them,  letter  for  letter.  He 
will  also  find,  hi  pp.  59— $J,  a  grcj^  ^  evi- 

dently identical,  which/ accord^  1^  paoVjB  riipst  strperaUnda&tly,  tKafc  the 

Hebrew  is  Welsh,  and  tfyat  ^he,  Welsh  is  ;te>tli  Sanscrit  and  Latin  5  therefore,  ttiat  t^  Hebrew  is 


Vidfrwhat  I  fcave  said  in  Vol.  L  pp,  3^0—366 ,-  and  pp.  642—544. 

From  tke  deceitful  and  false  character  it  always  assumed  we  have  our  Hum  for  deceit,  and  Humbug  for  Big  hum. 

*  &•  PP-  3W,  615.  *  See  *qpftv«  pp.  ]  7, 1  a 


294 


CEYLON. 


Sanscrit.    Thus  we  have  the  vernacular  language  of  Cape  Comorin  and  of  the  Celtic  Hebrew  all 
proved  to  be  the  same,  in  the  same  country.    Here  in  Carnate  we  have  the  Mosaic  mythos,  and 
the  two  Mosaic  dialects,  the  Chaldee,  the  Hebrew  and  the  Gael,  in  Ceylon,  called  Singala  and 
Sanscrit,  and  in  Scotland  Sanscrieu  and  Gaeldoct.  *      The  Singala  is  Gala  or  Gael  Nis.    And  I 
must  repeat  that,  in  India  we  have  Mount  of  Nau-banda,  ship-cabled  mount ;  in  Scotland  we  have 
Mount  Nevis,  or,  I  should  say,  Mount  Navis,  and  Loch  Ness,  and  Inver-ness ;  that  Sin,  when  read 
Hebraically,  is  Nis,  the  name  of  Bacchus,  of  the  river  Sinde,  of  the  president  of  the  Jewish  Sanhe- 
drim ; 2  and,  in  short,  of  the  Sun,  as  shewn  in  Volume  L  p.  606,  having  the  numerical  power  of 
360*    Dr.  Babington  says,  that  the  Sanscrit  of  South  India  is  written  in  characters  derived  from 
the  Tamul  $  and  he  and  Mr*  Ellis  both  agree  in  opinion,  that  the  Tamul  is  a  language  not  derived 
from  the  Sanscrit.    Wilson  says,  it  is  not  derived  from  any  language  now  in  existence. 3      I  be- 
lieve there  were  many  Sanscrit  languages  ;  it  was  an  appellative  term,  and  applied  equally  to  the 
Gael  or  Celtic  in  India,  and  in  Scotland.    The  Scotch  Gael  or  Celtic,  was  the  Gael  of  Singala,  of 
Beni-Gael,  of  Point-de-Galle,  of  Oru  Gallu,  of  the  Syriac  or  Hebrew  or  Pushto.    This  very  ancient 
and  first-written  syllabic  language  was,  I  cannot  doubt,  the  Sanscrit  or  holy  writ.,  and  thus  it  is 
found  in  Scotland.    This  language,  I  confidently  believe,  was  Hebrew  or  Chaldee,  Syriac,  Arabic, 
Ethiopia— in  each  country  diverging  a  little,  every  year,  from  its  first  original,  till  it  is  now 
scarcely  perceptible  in  any  of  them.    Alter  the  Brahmin  or  Cristnu  sect  arose,  it  formed  the 
Sanscrit,  to  distinguish  itself  from  the  others — which,  originally  secret,  had  become  common,  the 
effect  of  natural  causes*    And  now  the  Sanscrit  is,  as  1  may  call  it,  the  victim  of  similar  causes, 
and  is  public.    After  its  sect  acquired  the  sovereignty  of  India^  it,  was  a  natural  consequence  that 
its  Sanscrit*  or  Sa&ctpa  .Sctipium*  should  become  TW  scwred  script,  particularly  as  the  old  sacred 
script  every  &rf  !>ei?aftie  merer  nearly  obsplete.  ,  We  have  precisely  the  same  process  in  the 
Western  Syria.    The  ancient  6^cred  script,  the  Hebrew,  Ibecajfcp  dejsu}  and,  a  learned  language, 
and  00  longer  understood  by  tKe  natives,   ,,7/he  Arabic  of  ih&  Kos^n  ^  prfecfofely  the  same  &  it  is 
now  a  s&ered  script,  qr  (fead laiigiage, .not  ^erstoad^^the  t»|Eas8oft)ae  peoples;  but  is  studied  as 
we  study  Latin*    Thn$  all  lattg^ages,  written  and  Wwritteia,  change.    It  is  only  the  natural  effect 
of  a  cause,  and  that  cause  is  the  first  law  of  nature^-that,  every  thing  should  be  in  perpetual  mo- 
tion, that  nothing  should  stand  still,  except  the  one  First  Cause,  the  To  Ov,  the  0,  the  circle  being, 
whose  centre  is  every  where,  and  whose  circumference  is  fco  where— Illusion,4     Every  thing  is  in 
perpetual  motion,  in  the  act  of  emanation  from  the  First  Cause,  or  in  return  to  it*    By  this  all  the 
apparent  aberrations  and  irregularities  of  the  system  are  accounted  for.    At  tbe  beginning  of  each 
system  all  would  be  in  order  $  but  still,  it  would  possess  within  itself  the  principle  of  change* 
which  ire  dfcfi  diso*&et*  although  it  is  only  disorder  to  our  narrow  views.    If  fc  person  without 
prejudice  wild  only  give  hiinsdf  time  to  think  upon  the  way  in  which  spoken  language  is  always 
changing,  <a4tt  v$m  jdbt ,  wist;  oe^m&rily  happen  when  the  names  of  pkces,  gods,  and  persons, 
come  to  be,  pull,  Into  witifag,  in  w^ely-^eparated  nations,  he  would  soon  see  that  the  same  person 
or  place  i&ust  come  t^r  be  veryj  variously  written;  and,  in  consequence,  that,  for  the  discovery  of 
truth,  we  do  not  generally  alW  toe*  ,tta**ch  latitude,  but;  too  little.    We  will  take  as  an  example 
the  words  Callidei,  Calidei,  CWdfti,  GJftli&rfj,  all,  which  and  many , more  words  are  meant  to  desig- 
nate the  same  people.    It  is  {xteslble  that  fiometimee,  in  taking  the  latitude  I  contend  for,  I  may 
confound  two  persons  or  places;  but  all.thqse  cases  tmust^  depend  upon  collateral  circumstances, 

»  See  VoL  L  p.  736*  *  See  ib.  p.  ?2fc  3  See  ib,  ^  ?36 

*  See  ib,  pp.  162,  530,  643, 803,  814,  818, 


BOOK  IV.   SECTION  22.  295 

on  which  the  degree  of  probability  attached  to  each  case  must  depend.  Demonstration  is  not  to 
be  expected  \  l  it  is  contrary  to  the  nature  of  things.  But,  by  not  taking  this  latitude,  I  ani  cer- 
tain j  if  we  do  not  make  an  occasional  mistake,  we  shall  do  what  is  much  worse  —  we  shall  make  a 
darkness—  we  shall  learn  nothing  as  we  have  hitherto  done, 

22.  I  beg  my  reader  to  refer  to  Vol.  I.  p.  J09,  for  the  word  Bathkol  ^plTO  betql,  and  he  will 
find  it  explained,  after  the  Jews,  to  mean  the,  daughter  of  voice.  This  completely  puzzled  all  com- 
mentators. It  is  evident  that  this  word  may  also  mean  daughter  of  WISDOM,  the  word  Cal  mean- 
ing both  wisdom  and  voice;  from  the  words  to  call,  as  voice,  and  calling,  as  wisdom.  Now  we 
come  at  something  like  sense.2  Now  we  come  to  the  reason  why  the  votaries  of  this  mythos  are 
every  where  found  under  the  word  Chaldeans  and  its  variations.  These  people  were  the  followers 
of  wisdom,  and  thus  the  Goddess  Call,  whom  we  have  found  near  Cape  Comorin,  was  Wisdom  5 
and  the  Calidei  of  lona  or  Columkill  were  followers  ofwisdprn;  and  the  language  of  these  people 
was  Hebrew,  which  was  Celtic,  which  was  the  Gael,  of  Scotland  and  of  Singala,  and  Bengal,  and 
of  the  kingdom  of  Orugallu.  It  was  the  Gael-doct  and  the  Sanscrit,  Sanctum  Scriptum—the 
Cel  8  of  Celtic  and  of  Cal  changed  into  the  Gel  and  Gal  (as  Camel  and  Gamel).  Thus  the  language 
of  the  Gael-doct  would  be  the  language  of  the  learned  wisdom,  that  is,  the  learned  Celt  or  Hebrew, 
the  language  of  Abraham,  of  South  India,  and  of  the  Chalda&ans  ;  and  this,  at  last,  Brings  us  almost 
to  a  conclusion,  to  which  we  have  come  by  a  variety  of  other  way$,  that  the  Hebrew  was  the  sa- 
cred language,  and  was  probably  the  first  language  into  which  the  mythos  was  written.  I  am 
almost  certain  that  the  Synagogue  Hebrew  was  the  universal  language  of  the  world  when  the  syl- 
labic writing  was  first  used,  and  this,  being  used  only  for  the  mythos  in  the  temples,  remained  as 
it  was—  but  that  it  was  soon  deviated  from  in  speech,  and  thus  it  came  to  be  the  secret  language 
of  all  nations  ;  that  the  Jews  never  spoke  it,  but  that  the  Syriac  was  their  vernacular  tongue. 
They  learn  it,  as  we  learn  Latin,  but  they  speak  it  no  where.  It  became  the  dead  and  secret  lan- 
guage from  circumstances  ;  but  it  never  would  have  been  more  different  from  the  Chaldee  and 
Pushto,  than  the  Celtic  of  Scotland  is  from  the  Celtic  of  Ireland,  if  it  had  not  been  written  in  let- 
ters of  different  forms.  Sanscrit  scholars  constantly  endeavour  to  tie  me  down  to  the  strict  ortho- 
graphy of  that  language,  as  at  present  settled  in  their  lexicons  and  grammars.  This  is  not  the 
way  to  discover  tb#  toitlj.  Ttiey^&ptwtot  dpny  that  that  language,  Hke  all  others,  was  once  very 
different  frort  ^ibttf  it  is  m>V,  ai^i,  as  '-'I  hav£  $|iew%  bas  partly  become  loaf;  and  tfafli  it  was,  in 
fact,  whew  the  (ft**  ITedfc  wa$  writte^  in  la  afcafce  of  oqpsiparaiive  rpctaoieV  \0&  thfe  a^coforit  the 
strict  modem  b^tog^hy  tpvftt,  ifcot  bfc  peir«illt^d  to  stop^q^^  of 

words,  against  cmfto^e^  their  orthography 

must  have  been  as  wild  as  the  winds.  It  is  a  very  curious  and,  striking  circumstance,  that  the 
Cambridge  river,  the  Cam,  should  also  b^^pti^r<Iii^w  iiajadity  that  is  to  say,  Granta.  We 
have  had  enough  of  the  Cama  of  Cape  Comorin  ;  but  the  letters  of  this  country  are  called  the  let- 
ters of  the  Grantha,  which  are  said  to  have  beea  derived  from  the  Tamul,  the  meaning  of  which  is, 
that  they  are  the  same  as  the  Tamul.  Is  it  possible  to  believe  that  the  river  Cam  being  also  called 
Granta,  can  be  the  effect  of  accident  ?  I  think  not.  I  believe  that  the  Bede's  houses,  or  bouses  of 
Buddha  or  wisdom/  had  this  name  givep  to  them  when  the  river  was  called  lj|pttt\  JC^ipi1  w& 


1  People  who  do  this,  set  up  a  system  radically  absurd,  and  contrary  to  all  probab^ity  ?  aad,  in  Q^er  t»  overturn  this 
system,  they  require  the  most  rigorous  proofs. 

*  1  i>eli<W  tttt  Mjtai»  A*A  "been  M-bin-rah. 

*  The  cte^i^e  <$l$d  Kil  or  Q4U  this  wA^w*^*  of  K$W  'ti$*  ^-^^ibji^Biftrst  consisted 
solely  of  a  circle  of  stones,  the  word  came  to  mean  stones,  ' 

' 


296  VITRIFIED  FORTS  OP  SCOTLAND. 

Granta,  In  the  Madras  Transactions,1  the  words  Cusuma-pura,  Pushpa-pura,  the  city  of  flowers, 
and  Patali-pura,  are  said  to  be  synonymous.  I  believe  that  the  word  Cusuma  answers  to  our 
Caraasa  andCamasene,*  and  that  the  Patali  is  the  Greek  Petalon.  It  is  now  expedient  to  recollect, 
that  France,  where  we  found  the  Bhoees,  the  Garuda,  the  temple  of  Carnac,  and  the  Pattarini,  is 
called  Gaul,  and  the  Welsh  or  English,  Celts,  Gate.3 

23.  I  will  now  trouble  my  reader  with  a  digression  respecting  the  ancient  vitrified  forts  of  Scot- 
land.   That  the  vitrified  forts  were  made  for  the  purpose  of  places  of  refuge  or  defence  cannot  be 
doubted,    The  plate  which  I  have  given,  No.  38,  in  my  CELTIC  DRUIDS,  gives  a  very  good  idea  of 
most  of  them.    Several  circumstances,  which  have  been  overlooked  by  those  who  maintain  that 
they  are  mere  beacon  stations,  prove  this.    They  are  much  too  large  in  general  for  mere  beacons. 
The  fort  near  Inverness  is  above  eighty  yards  long  and  above  twenty  wide,  and  that  above-named, 
in  my  Celtic  Druids,  is  considerably  larger.    The  quantity  of  wood  which  would  be  consumed 
before  the  wall  would  be  vitrified,  by  filling  it  with  wood  as  a  beacon,  is  immense.    Not  only  the 
whole  wood  of  the  mount  on  which  it  stands  would  be  consumed  by  one  fire,  but  the  wood  of  se- 
veral such  mounts  would  be  required.  These  forts  run  all  round  the  coast,  in  several  places  across 
the  island,  and  are  in  sight  of  each  other,  so  that,  to  alarm  the  whole  country,  certainly  not  more 
than  the  size  of  a  common  tar  barrel  would  be  requisite  on  each.    But  it  is  not  to  be  supposed 
that  when  one  fort  was  attacked,  it  would  raise  a  fire  to  alarm  its  neighbours.     Supposing  them 
beacons,  for  what  use  was  the  wall  ?     Would  not  the  wood  lie  on  the  top  of  the  hill  without  the 
very  expensive  vitrified  wall  to  inclose  it  ?    The  Inverness  fort  is  situate  on  a  ridge,  rising  to  a 
point  on  the  West,  around  which  the  rock  has  been  scarped  away,  and  of  the  material  which  has 
been  produced  by  this  labour,  the  wall  has  probably  been  formed.    This  operation  must  have 
made  the  west  end  and  the  two  sides  inaccessible.    The  east  end,  by  which  the  fort  was  entered, 
rises  by  degrees,  and  is  defended  by  a  double  wall,  in  a  somewhat  similar  way  to  the  fort  described 
in  my  Celtic  Druids.    It  has  been  said,  that  the  walls  arfc  more  perfectly  vitrified  within  than 
without.    This  was  a  natural  consequence,  and  cottld  not  be  prevented;    I  cannot  conceive  how 
it  was  possible  to  vitrify  them,  placed  as  they  are,  on  the  edge  of  a  precipice,  without  producing 
this  effect.    I  have  no  doubt  they  were  made  before  the  art  of  building  witli  stone  and  mortar  was 
discovered — when  the  natives  lived,  as  they  do  yet  in  many  parts  of  Switzerland,  in  houses  built 
of  timber,  and  pise,  as  in  Devonshire  and  many  parts  of  France.    Of  these  materials  very  good 
and  even  large  houses  may  be  built ;  but  it  is  very  clear  that  they  would  not  be  used  for  fortresses, 
as  they  would  be  burnt  in  a  moment.    When  the  art  of  building  with  stone  and  mortar  was  dis- 
covered, the  vitrified  forts  went  out  of  use,  and  the  castles  were  'built — the  ruins  of  which  yet  re- 
main—placed, like  the  old  forts,  in  such  situations  on  the  banks  of  the  Friths  an<i  Lakes  as  to 
communicate  with  one  another.    I  have  no  doubt  that  the  whole  of  the  Highlands  and  Islands, 
north  of  the  Caledonian  Canal,  might  have  been  alarmed  either  from  the  old  or  the  new  castles,  in 
a  few  hours,  except  in  very  foggy  or  misty  weather,    in  those  times,  the  temples  were  formed  of 
large  stones  placed  upright  in  circles,  and  the  prodigious  number  of  them  which  their  remains 
shew  to  have  once  existed,  prove,  or  render  it  highly  probable,  that  a  much  greater  population 
than  what  it  has  at  present  once  inhabited  this  country.    At  that  time,  the  ridge  and  fur  form  of 
the  land,  which  I  am  told  is  yet  to  be  seen  in  many  places,  now  covered  with  heath,  was  made. 
From  this  country  very  large  quantities  of  fish,  corn,  and  cattle,  are  every  year  exported,  in  ex- 
change for  bills  or  gold,  which  are  sent  away  to  pay  the  rents  of  absentee  landlords,  but  which,  if 
paid  to  resident  landlords,  in  kind  or  service,  as  it  was  formerly  paid,  would  again  rai&e  a  numerous 

'  VoL  I.  p.  $5.  »  See  Vol.  I  pp.  760,  777,  788, 808.  *  See  ib.  pp.  384,  745, 757. 


BOOK   IV.   SECTION  23.  297 

population,  and  again  soon  restore  the  heath-land  to  the  plough.  By  the  present  order  of  things, 
in  lieu  of  the  population  of  the  country,  we  have  the  population  of  Manchester  and  Birmingham. 
I  do  not  mean  to  say  that  the  present  order  is  not  the  better  of  the  two  5  I  only  mean  to  say,  that 
thus  it  is.  The  gentlemen  who  have  maintained  that  the  vitrified  forts  were  beacon  stations,  have 
been  enabled  to  support  their  theory  very  plausibly,  because  they  would  necessarily  be  used 
as  beacon  stations,  as  no  doubt  all  the  castles,  by  which  they  were  succeeded,  occasionally  were. 
They  must  have  been  very  uncomfortable  as  places  of  residence,  and  on  this  account  they  were 
succeeded  by  the  castles,  which  were  equally  strong,  and  perhaps  stronger,  as  soon  as  iron  and  the 
arts  of  cutting  stones  and  using  mortar  were  discovered.  I  suppose  that,  at  first,  the  stone  pillar 
was  the  object  of  veneration,  and  was  adorned  with  flowers  and  anointed  with  oil.  The  Ganesa  * 
of  India  is  now  constantly  anointed  with  oil.  When  the  father,  the  Abba,  the  head  of  the  tribe, 
made  his  residence  stationary,  it  became  the  Bital2  or  Fanum.  He  was  the  Abbfe,  the  wise  man, 
the  king  and  priest.  When  science  and  letters  became  known,  and  of  course  known  more  parti- 
cularly to  him  than  to  most  others,  he  associated  with  him  such  as  he  pleased,3  to  whom  were 
confided  the  secrets  of  initiation,  and  as  one  reason  for  the  better  securing  of  these  secrets,  celi- 
bacy may  have  been  established ;  and  to  the  same  end  poverty,  that  is  community  of  property,  and 
obedience,  may  have  been  enforced.  In  our  Colleges,  evidently  remains  or  revivals  of  Druidical 
institutions,  we  have  the  Abbfe,  or  Rabbi,  that  is,  a  contraction  of  Roi,  or  Ray-Abb^,  R'Abb6,  or 
the  Maitre  or  Maistre,  the  Dean,  &c.  The  Abb6,  with  the  prepositive  particle,  was  S'Abs, 
which  thus  came  to  have  the  meaning  of  wisedom* 4  The  fellows,  &c.,  were  all  celibats  or  monks  5 
but  when  one  of  these  monks  went  off  to  found  another  college  or  Bareich  or  Parish  or  Borough, 
he  was  allowed  to  marry,  as  he  was  then  the  Abba  or  Prior.  St.  John's-day  was  Midsummer- day. 
This  John  was  Juana  or  Wisdom,  and  Wisdom  was  the  Sun  ;  hence  the  longest  day  was  selected 
for  his  festival.5  The  day  of  the  Sun  (Sunday)  was  particularly  the  day  of  instruction  by  the 
Druid  Sabs ; 6  whence  it  obtained  the  name  of  Sab-aith,  the  preachment  of  the  Sages  or  of  the 
wise  ;  consequently  that  day,  when  the  Sun  was  most  predominant,  was  held  in  the  greatest  vene- 
ration. It  was  called  the  Great  Sunday.  From  this  day  the  sun  decreased.  Mr.  Cleland  observes, 
that  it  was  in  allusion  to  this,  that  John  the  Baptist  is  made  to  say,  "  He  must  increase,  (who 
was  born  on  the  winter  solstice,)  but  I  must  decrease,"  John  iii.  30.  w  On  the  Sab-aith  the  Sar- 
onide  preached  to  the  people,  in  the  Kirk  Meyn  or  T'impul  or  Ey-cil-Lys,  barbarised  into  figlise 
and  Ecclesia."  7  The  assembly  was  called  Sabat  $  and  in  the  name  Sabbatines  given  to  lectures 
on  science  or  wisdom;  in  the  colleges  (on  any  day,  not  Saturday  only)  of  France,  the  original 
name  is  yet  retained.  In  the  above  names  the  Sar-onide  is  nothing  but  Ras,  with  a  termination 
which  I  do  not  understand  5  the  Kirk  is  the  circle  ;  the  Tiinpul  is  the  temple  of  the  Templars,  the 
origin  of  which  we  find  here  as  well  as  of  the  circular  churches  of  the  Templars.  But  the  words 
figlise  and  Ecclesia  are  only  the  Hebrew  word  fop  kel.  In  allusion  to  this,  and  to  their  being 


1  See  Vol.  I.  pp.  351,  420,  518,  65L  *  Ib.  p.  759. 

3  The  number  of  circumcised  or  initiated  by  Abraham,  318,  explained  in  a  way  which  cannot  be  disputed  by  Sir  W. 
Drummond,  GEd.  Jud,  p.  103,  quoted  by  me  in  Vol.  I.  pp.  214,  215,)  furnishes  an  admirable  example  of  numeral  and 
astrological  allegory. 

*  Cleland's  Specimen,  p.  56.  *  Ib.  p.  94. 

6  "When  Mr.  Humboldt  was  in  Cumana,  in  1800,  says  Lavaysse,  he  constructed  a  fine  sun-dial  there.    The  Curna- 
"  nese  say,  on  passing  it,  *  We  owe  this  sun-dial  to  the  learned  Humboldt.'    The  word  SABIO,  which  they  employ  on 
"  this  occasion,  signifies,  in  the  mouth  of  a  Creole  of  the  Spanish  Colonies,  both  wise  and  learned.    They  always  apply 
the  word  Sabio  to  this  illustrious  traveller. "    Globe  Newspaper,  Aug.  2, 1832. 

7  Cleland's  Specimen,  pp.  96,  9?. 

VOL*  ii,  2  Q 


298  VITRIFIED    FORTS   OF   SCOTLAND. 

the  builders  or  repairers  of  the  temple,  the  Templars  are  megalistors  of  the  temple — humble  imita- 
tors of  the  architect  of  the  temple  of  the  universe — of  the  system  which  has  the  cross,  with  many 
points  at  the  top  of  it,  the  pole-star  of  Juda.    This  is  the  reason  why  the  cross  of  the  Templars 
has  not  a  line  for  the  four  cardinal  points  only,  but  many  lines  or  points,  now  generally  eight, 
probably  allusive  to  the  original  eight  planets.    No  doubt  the  cupola  was  the  most  glorious  part  of 
the  temple  5  it  was  the  top— the  archfc.    It  was  also  arched ;  this  was  the  first  arch.    Was  it 
from  this  arch  orpons  that  the  high-priest  took  the  name  of  Pon-tifex  ?    Did  he  not  only  place  the 
first  stone  at  the  bottom,  but  did  he  also  place  the  last  on  the  top?     I  believe  that  he  did,  and  that 
from  this  he  became  Pontifex  Maximus.    He  was  a  microcosm  of  the  Megalistor,  M-wisdom, 
finishing  the  arch  of  the  universe.    It  is  curious  enough  to  find  the  Mohamedans  rebuilding  the 
Jewish  Temple,  and  the  Christians  adopting  into  its  sanctuary  the  society  of  Templars,  as  the  con- 
servators of  that  building,  which  ignorant,  uninitiated  Christians  hold  that  God  repeatedly  de- 
stroyed by  a  miracle  (Titus  and  Julian)  to  avenge  their  cause.    I  beg  my  masonic  reader  to  enter 
the  new  room  at  Freemason's  Tavern,  when  lighted  up,  and  there  he  will  see  what  must  have  been 
the  nature  of  the  Cupolas  at  Komulmer l  and  Eleusis,  when,  as  Chrysostom  says,  the  ceremonies 
were  celebrated  under  them,  with  light  music,  dancing,  and  poetry.    The  high-priest  was  the 
builder  of  the  cupola  or  temple,  which  was  only  an  imitation  of  the  vault  or  arch  of  heaven.     Ail 
arch  is  a  pons.    From  this,  as  I  have  just  now  said,  I  suspect  that  the  high-priest  was  called  Pon- 
tifex.  If  my  reader  should  think  this  far-fetched,  I  then  request  him  to  give  me  the  reason  why  the 
high-priest  is  called  bridge-maker  or  pontifex.    The  cupola  is  a  diminutive  of  cup,  which,  though  I 
can  produce  no  authority  for  it,  I  believe  meant  the  vault  of  heaven,  and  that  pons  had  the  same 
meaning.     Cup,  in  Welsh,  means  top,  the  same  as  ras  and  ag^Tj,     But  all  these  explanations  are 
very  doubtful.    The  Abba  was  king  and  priest j  in  some  cases  his  monks  were  his  assistants; 
Abraham,  the  stranger,  had  318  of  them,  and  when  he  returned  from  the  war  he  submitted  himself 
to  the  Abba  of  the  country  for  permission  to  remain  there.    These  monks  were  the  liberi,  the  men 
of  letters,  the  initiated,  the  circumcised,  the  possessors  of  the  secret,  that  is,  of  the  sacred  lore  \ 
they  were  the  persons  who  anointed  the  linga  with  oil,  and  crowned  it  with  flowers.    They  soon 
became  sacred;   and,  when  they  thought  proper  to  save  a  criminal,  they  admitted  him  among 
them,  and  thus  arose  the  sanctuary.    These  king  or  patriarchal  priests  were  the  owners  of  all  the 
land,  and  received  the  tenths  as  rent,  for  the  purposes  of  government  and  religion.    In  Britain,  we 
find  their  successors,  the  monks,  appointing  vicars,  when  the  increase  of  population  required  them* 
In  Yorkshire  there  are  two  small  towns  on  the  Roman  road,  called  Aldborough  and  Boroughbridge. 
The  meaning  of  their  names  admits  not  of  doubt.    The  first  was  the  ancient  capital  of  the  Brigantes, 
called  by  the  natives  Iseur,  by  the  Romans  Isuriwn— that  is,  Saviour  totvn,  and  in  later  times 
called  the  old  borough.    For  proofs  of  this  see  CELTIC  DRCJIDS.*     The  name  of  the  other  is  the 
bridge  of  the  borough  or  burgh.    They  are  distant  about  half  a  mile  from  each  other.    They  each 
returned  two  members  to  parliament.    The  first  is  now  an  insignificant  village,  the  second  can  raise 
a  market,  but  with  difficulty.    When  Iseur  was  the  capital  of  a  great  state  they  must  have  been  iu 
one  city.    This  city  was  destroyed  by  the  Romans,  and  there  can  be  no  probable  reason  found  for 
its  ruins  returning  members  to  parliament,  except  that,  before  the  arrival  of  the  Romans,  it  re- 
turned them  to  the  old  Wittagemote  of  its  own  state  or  to  that  of  the  nation  \  but  probably  from 
the  unusual  number  of  four,  it  returned  them  as  being  the  capital  of  the  nation,  as  London  now 
returns  four  5  and  when  the  Romans  withdrew,  and  the  old  Britons  resumed  their  power,  and  the 
Wittagemote  was  restored,  it  resumed  the  exercise  of  its  rights  or  duties.    I  think,  from  the  ac- 

*  Tod,  VoL  I.  pp.  670,  671.  *  Pp.  m>  195. 


BOOK   IV.    SECTION   24.  299 

counts  which  we  read,  that  the  Romans  left  the  country  by  a  kind  of  convention,  it  seems  proba- 
ble that  the  two  nations  never  amalgamated,  and  that  when  the  Romans  went  away,  the  old 
system,  in  great  part,  revived*  It  seems  to  have  ceased  to  send  members  at  one  time,  but  to  have 
resumed  its  right  in  the  time  of  Philip  and  Mary. 

24.  The  Greek  word  /tupjpwv  comes  from  the  Celtic  word  wist,  or  wise,  though  this  is  rather 
contrary  to  the  definition  of  secrecy. l  It  signifies  knowledge.  It  is  the  radical  both  of  history  and 
wiifetery.  A  play  was  called  a  History  or  Mystery,  from  its  being  an  historical  representation.2 
In  the  middle  ages  sacred  plays,  called  Mysteries,  were  performed.  This  was  isteries,  with  the 
sacred  M  prefixed,  and  originally  this  was  the  case  with  all  history.  It  was  a  mystery,  a  repre- 
sentation, in  the  form  of  parable  or  mythos,  of  the  history  of  the  sacred,  never- to-be- spoken  M  or 
OM,  The  general  assembly  of  the  ancient  Britons  was  called  Witt-age-mot  or  Witten-age-mote 
or  Witte-mote.  This  is,  I  believe,  Witt,  wise — oz>  letters,  and  mote,  meeting. 3  This  Witte  is  the 
same  as  the  first  part  in  the  name  of  the  crucified  God  of  India,  Witto-la  ;4  and  ba  is  db — both 
together  meaning  father  of  wisdom.  The  word  wisdom  is  Witte  or  Wis-di-om.  Wittage-mot  is 
wise-mot.  Wittage  may  be  one  of  the  very  common  pleonasms  met  with  in  language.  Oga  is  a 
name  of  wisdom  or  Minerva*  Wittage,  witt-age  or  witt-oga,  is  the  same  as  Cortage — Cor-Cir- 
age,  circle  of  wisdom.  Mr.  Cleland,  in  his  Specimen  and  in  the  Appendix,  in  various  places,  has 
shewn  that  the  Holy  Ghost  was  well  known  to  the  ancient  Celts  j  that  their  public  councils  were 
always  opened  by  an  invocation  of  it,  and  that  their  decrees  were  held  to  be  inspired  by  it.  There 
was  a  class  or  sect  of  people  among  the  Gentiles  called  Pneumalomachi^  The  Salic  laws  were 
seventy-one  or  seventy-two  in  number :  they  were  enacted  in  a  place  or  field  called  Saiicam,  in 
Latin  Salius,  or  Sali  campus.  They  were  proposed  by  the  Saloghast,  Wiseghast,  Bosoghastfl  and 
Undogha&t,  which  meant  Holyghost ;  Wisdom  of  the  Spirit ;  Voice  of  the  Spirit  5  Will  of  the 
Spirit.6  1  think  the  Sali-ghast  is  the  Ghost  of  Sali  or  Suli  of  Bath,  which  I  have  explained  in 
Volume  I.  p.  809.  But  here  we  have  the  Trinity  and  the  seventy-two,  the  microcosm,  of  which  I 
shall  treat  in  the  next  book.  By  the  imposition  of  the  hand  on  the  head  of  the  candidate,  the 
Ghast  or  spirit  of  authority  was  conveyed,7  This  is  literally  the  Hebrew  Gas,  spiritual  fire, 
whence  comes  Ghost— Galvanic,  Electric  fire,  the  Magnetic  fluid.  I  am  convinced  that  the  ema- 
nation from  the  To  Ov  was  believed  to  be  this  fire.  I  am  of  opinion  that  all  the  ancient  fathers 
of  the  church  believed  God  to  be  a  Spiritual  Fire*8  Although  the  town  of  Salusbury  is  probably 
modern,  being  removed  by  Edmund  the  bishop  from  Sarum,  in  the  beginning  of  the  12th  century, 
it  doubtless  took  the  ancient  names  along  with  it  $  as  it  was  not  considered  to  be  the  building  of 
a  new  town,  but  the  removal  of  the  old  one. 9  Salusbury  was  called  also  Saresbury;  this  is, 
town  of  Sar  or  Sur,  in  fact,  Sura  or  Syr-ia,  place  of  Sur.1*  The  God  of  Wisdom  was,  in  a  pecu- 
liar manner,  the  God  of  Abraham  the  Chaldaean,  or  of  the  Callidei,  or  of  Callida  of  India;  it  is  in 
connexion  with  this  that  we  have  callidus,  meaning  wisdom  or  winning.  Call  in  Celtic,  Cleland 
says,  means  learning  ;  u  whence  comes  a  man's  calling,  Cleland  says  the  L  is  the  Celtic  pracpo- 


1  See  note  infra,  on  the  last  page  of  this  book,    Ed 

*  Cleland' s  Specimen,  p.  124.    See  also  Vol  I.  p.  822,  note. 

3  I  much  suspect  that  the  letters  called  Ogam  or  Agham  of  Ireland  and  India  are  the  \y  o*,  meaning  trees  or  letters, 
and  Cm,  that  is,  the  letters  of  Cm,  having  the  names  of  trees.  When  I  consider  that  the  same  word  meant  both  trees 
and  letters,  and  that  the  leaves  were  letter*.,  and  the  substance  whereon  letters  were  written  were  leaves  of  trees,  and 
the  bark  of  trees,  I  am  not  surprised  at  the  allegories  from  trees.  See  supra,  pp,  148 — 153. 

•*  See  Vol.  I.  pp.  145— -147,  750,  4  App.  p.  32.  fi  Cleland's  Sup*  to  Specimen,  p.  30, 

7  Cleland's  Spec.  pp.  !0,  1 1.  8  See  Vol.  I.  p.  113,  *  Vide  Kapin,  Vol.  III.  B.  viii. 

10  See  Vol,  I.  p.  669.  u  Specimen,  p,  124,  note 

2Q2 


300  THE   SCANDINAVIANS, 

sitive  article. l  This  tends  to  strengthen  my  assertion  that  it  is  the  same  in  Hebrew.  The  Osci 
were  T'Usci  or  THE  Uscans  or  Tuscans. 2  Cleland,  as  I  stated  in  Volume  I.  p.  822,  note,  explains 
the  word  parable  to  be  par-habul  by  way  of  Fable.  Kabul  gives  the  word  Cabala  used  in  Italy  for 
a  fable.  He  says  from  this  comes  the  Pythagorean  precept — abstineto  &  fabis.  The  beans  of 
Pythagoras  have  puzzled  all  commentators :  when  he  ordered  his  disciples  to  abstain  a  fabis,  he 
meant  from  fables,  not  from  beans.3  In  fact,  that  they  were  not  to  take  the  parables  in  religion 
literally*  I  consider  the  veil  of  Isis  to  be  a  parable.  Under  that  veil  lay  hid  the  book  of  wisdom. 
She  was  called  Neith,  which  meant  wisdom. 

25.  The  traces  of  the  oriental  system  of  the  Sacae  are  evident  in  the  Scandinavian  kingdoms,  in 
their  traditions,  customs,  and  names  ;  for  instance,  in  the  name  of  the  king,  Hakim,  the  Crymo- 
gaea  of  Arngrimus  $4  Thule,  that  is,  The  lulej  Finland  or  Finland  ;5  and  in  the  confraternities, 
which  are  the  sodalitates  of  Italy,  and  are  but  a  variety  of  the  monastic  establishments  of  North 
India,  of  Tibet,  or  of  the  Sacae.  The  custom  of  sending  round  the  cup,  of  saying  the  grace,  and  of 
pledging  or  drinking  to  the  health  of  each  other  as  the  cup  goes  round,  is  nothing  but  a  variation 
of  the  Eucharistia. 6  It  is  the  exact  picture  of  Melchizedek  and  Abraham.  Melchizedek  first 
blesses  God  or  invokes,  or  addresses  a  prayer  to,  God,  that  is,  says  grace  $  then  he  blesses  or 
wishes  blessings  to  his  guest;  drinks  to  his  guest,  who  pledges  him.  The  confreres  of  Scandina- 
via were  all  sworn  friends,  in  sickness  and  health,  in  peace  and  war.  They  were  the  Culdees. 
The  Saxons  of  Denmark  had  three  cups,  one  to  Odin,  one  to  Niord  (query  Neith  or  wisdom,  the 
Logos),  one  to  Freya,  and  a  fourth  sometimes  to  Braga,  the  deity  of  eloquence  and  poetry,  when 
the  brave  boasted  or  bragged  of  his  exploits,  in  the  presence  of  the  fair — whence  comes  our  word 
to  brag  or  boast.  The  Scandinavians  had  their  machinery  of  Demigods,  who  arose  after  the  man- 
ner of  those  of  the  Romans  and  Greeks,  by  degrees,  as  the  knowledge  of  the  Trimurti  faded  away  5 
and  they,  in  like  manner,  became  Christian  saints.  In  fact,  there  was  very  little  change ;  they 
were  first  ^/s^r-iani  Divi ;  they  afterward  became  Christ-iani  Divi.  The  division  into  districts  is 
also  most  clearly  to  be  perceived  in  their  Seigneurs  and  Seigniories,  which  came  into  Britain  from 
them.  Mr.  Mallet  has  observed,  that  the  Seigniors  or  Seigneurs  were  always  members  of  the  con- 
fraternities, and  that  this  continued  till  200  years  and  more  after  the  rise  of  Christianity,  as  may 
be  seen  in  a  MS.  of  the  13th  century,  cited  by  Bartolin. 7  This  means  no  more,  in  fact,  than  till 
the  Papist  missionaries  penetrated  into  these  northern  regions.  I  have  no  doubt  (as  Mr.  Mal- 
let suspects),  that  they  were  the  originals  of  the  confraternities  of  the  present  Rossicrucians,  free- 
masons, &c.,  in  Germany  and  many  other  countries.  The  Papist  convocations  and  councils,  from 
the  earliest  time,  have  always  had  a  most  bitter  enmity  to  these  societies ;  but  they  have  never 
succeeded  in  putting  them  down,8  the  true  reason  of  this  enmity  probably  was,  because  they 
were  Christians  before  the  rise  of  Romish  Christianity.  In  Volume  I.  p.  106,  I  explained  the 
origin  of  our  Sir,  Sieur,  Mon-sieur,  Mon-seigneur,  from  the  Egyptian  O-sir-is  and  the  Indian 
Iswara.  The  Seigniors  and  Seigniories  are  all  the  same,  both  in  name  and  substance.  Seignior  is 
Lord,  and  Seigniory  is  Seignior-ia,  place  of  the  Lord.  In  Hebrew  it  would  be  written  *-iiyiW 
siegyur  as  corrupted,  but  as  in  the  Synagogue  sieour.  The  ancient  Britons  divided  the  country 
into  tithings,  or  into  districts  containing  ten  Fraternities,  with  a  Lord  of  a  Manor  at  the  head  of 
each  5  in  the  towns,  ten  fraternities  of  craftsmen  or  ten  guilds.  The  tithing  court,  the  lowest 
division,  consisted  of  ten  heads  of  families,  who  were  mutual  sureties  for  one  another,  as  each,  in 
particular,  for  all  that  were  under  him.9  The  presidents  of  ten  tithings  formed  a  superior  court, 

1  Cleldnd's  Specimen,  p.  140.  *  Ib.  p,  196.  '  Ib.  pp.  1,  212. 

4  Mallet,  Int.  Hist,  de  Dannemarc,  pp.  169,  170,  *  Ib.  173.  °  Ib.  p.  195. 

7  Ib-  P-  196.  8  Ib.  9  Rapin,  Vol.  II.  p.  155. 


BOOK   IV.    SECTION  26.  301 

and  were  called  sapientes  and  Witan  or  Wites,  i.  e.  wise  men.  Rapin  observes,  that  this  system  is 
exactly  that  of  China,  that  is,  of  Chinese  Tartary,  or  of  the  Pallestini  or  Tartars,  some  of  whom 
we  formerly  found  at  the  mouth  of  the  Po  $  in  fact,  the  Sacae.  He  adds,  "  the  conformity  is  so 
"  great  between  the  practice  of  the  Chinese  and  the  Anglo-Saxons  with  regard  to  these  tithings  or 
"  reciprocal  pledges,  that  one  can't  but  wonder,  how  two  nations  so  remote  from  one  another, 
"  should  agree  so  exactly  on  this  point."1  The  Lords  of  Manors  inherited  their  power,  and  I 
think  they  were  originally  ecclesiastical.  The  very  name  Lord  or  Seignior  shews  it.  They  were 
heads  of  a  sacred  caste,  from  which,  the  persons  invested  with  the  functions  of  religion  were  se- 
lected. They  were  the  original  of  such  establishments  as  the  Prince  bishop  of  Liege,  Osnaburg, 
&c. 

26.  The  Rosicrucians2  of  Germany  are  quite  ignorant  of  their  origin ;  but,  by  tradition,  they 
suppose  themselves  descendants  of  the  ancient  Egyptians,  Chaldaeans,  Magi,  and  Gymnosophists  -, 
and  this  is  probably  true.  They  had  the  name  of  illuminati,  from  their  claiming  to  possess  certain 
secret  knowledge,  and,  from  their  secrecy,  they  were  also  called  invisible  brothers.  They  use  as  a 
mark  of  distinction  or  monogram  the  three  letters  F.  R.  C.,  which  probably  mean  Fratres  Rosi 
Crucis.3  Luther  took  for  his  coat  of  arms,  a  cross  rising  from  a  rose.  They  are  said  to  hold 
that  an  universal  spirit  pervades  all  nature,  which  they  call  Argheus.4  Here  is  evidently  the 
Indian  Argha.  Under  an  old  Carthusian  convert  at  Baden,  is  a  very  curious  series  of  secret 
prisons ;  they  are  said,  in  the  town,  to  have  belonged  to  the  Inquisition  5  but  I  have  not  been  able 
to  discover  that  it  was  ever  established  there.  On  this  account,  and  for  some  other  reasons,  I  am 
induced  to  suspect  that  they  belonged  to  these  invisible  brethren.  The  circumstances  of  the  grada- 
tion of  ranks,  the  initiation,  and  the  head  of  the  order  in  Persia  being  called  the  Grandmaster,5 
raises  a  presumption  that  the  Sophees  were,  in  reality,  the  order  of  Masons.  The  most  eminent 
of  them  are  called  Sheik,  which  is  said  to  mean  reverend,  and  this  has  the  same  meaning  as  wor- 
shipful. They  are  said  to  maintain,  that  the  dissolution  of  bodies  by  the  power  of  fire  is  the  only 
way  in  which  men  can  arrive  at  the  first  principles  of  things.  Here  I  think  we  may  perceive  the 
resolution  or  reabsorption  of  all  emanations  into  the  First  Principle,  the  Spiritual  Fire,  the  To  Ov. 
The  word  Ros  is,  in  English,  dew  j  by  means  of  the  similarity  of  this  word  to  the  word  Ras,  or  wis- 
dom, they  seem  to  have  deceived  their  enemies,  and  sent  them  upon  a  false  search.  But  I  think 
there  is  no  doubt  that  along  with  other  matters  they  were  also  Alchemists.  I  am  quite  of  opinion 
that  Roger  Bacon  was  one  of  them.  The  name  of  the  Deity  was  probably  at  first  Lar,  which  was 
the  origin  of  the  Latin  Lares ;  and  Lar-di  was  holy  or  divus  Lar,  or  Lord.  After  this,  in  the 
usual  course,  Priest  of  Lar-di  (from  the  regimen)  became  Lardi  and  Lord,  This  was  probably  like 
our  Majesty,  the  name  of  the  Sovereign  and  of  God,  and  of  the  priest  or  sacred  Lord  of  the  Manor ; 
and  from  this,  in  time,  came  the  lay  Lords  of  Manors.  The  Lord  was  the  Earl,  that  is,  anagram- 
matically,  the  JLar,  E-Lar-di.  The  writing  anagrammaticaliy  is  only  a  remnant  of  the  Hebrew 
mode  of  writing  from  right  to  left.  The  Lar  or  Lord  or  Seignior  resided  at  or  presided  orer  the 
Manor  or  Manor-ia,  place  of  Mnr,  of  Minerva  or  Wisdom  $  or  over  the  Lordship  or  Seignior-ia  or 
Seigniory.  The  Earl  or  Lar  or  Lord  was  also  the  Spanish  Conde,  and  Count  and  Compte,  and 
County,  that  is,  Count-ia,  district  of  the  Conde — the  same  as  we  found  in  Ceylon,  in  Volume  L 
pp.  753,  7543  and  the  Conde  is  the  Can,  Khan,  or  Kan  of  Tartary,  with  the  title  divus  or  sacred, 
holy,  can-di.  Kan  or  Kin,  in  Celtic,  means  head.*  The  words  Censeo,  Census,  include  the  idea 

<  Vol.  II.  p.  157.  *  See  Vol.  I,  pp.  723,  809  $  and  jqpra,  p.  243. 

3  Rather  Fratres  Rosa;  Crucis,  if  from  rosa  and  crux  9    Ed.  *  See  Ency.  Brit,  voce  Bos. 

*  Ib.  voce  Sop,  6  Cleland,  Spec.  p.  U4. 


302  DI-OM,  D'OM,  DOMUS,  OM, 

of  telling  by  the  head. l  Censeo,  I  opine,  derives  from  Kan,  the  head,  as  penser  from  pen  the  head. 2 
Khan  is  originally  Ken,  knowledge  or  wisdom.    I  ken  a  thing,  or  I  know  it  \  whence  came  ywoxnceo. 
Y  is  the  Celtic  prepositive  article,  and  stands  for  THE.S      If  my  memory  do  not  deceive  me,  Cle- 
land  has  shewn  that  the  word  Khan — the  Khan  of  Tartary — was  the  origin  of  our  word  King,  and 
that  it  was  a  sacred  or  pontifical  title,  and  was  both  male  and  female. 

27.  Every  temple  was  a  tecte  or  house  of  God.    Jacob's  stone  was  a  house  of  God  or  of  Om— - 
D'ora— thence  came  Domus  for  house.    In  the  northern  language  Dom  meant  a  judge.*    Dominus 
was  inus-Dom,  that  is,  imisr:366-~ Om.    The  Cathedrals  were  called  Duomo,  or  translated  Casa 
Santa.    The  Dome  is  the  Domo ;  it  is  the  Arch  formed  of  large  stones,  overhanging  one  another, 
with  a  flat  stone  at  the  top.  It  is  the  house,  the  Domus.  It  is  the  place  D'Om,  D'Am,  D'Ama,  or 
Di-Om,  Di-Am,  Di-Ama,  of  the  holy  OM  ;  thus  it  grew  into  D'om  $  and  thus,  as  usual,  the  name 
of  God,  di,  came  to  be  the  emphatic  article,  and  thus  the  house  of  Di-am  or  Di-om  became  Domus  $ 
A/£  holy,  [Jupiter]  &3  for  Soj/Jia,  a  house — ^t^-ia^placeofholy  Om.  The  stone  on  which  the  Vaid 
or  Druid  stood  to  preach  was  called  B<DJ«.O£  :  this  was  like  B-ras-it— By  Wisdom.    Bco^os  was 
B-om,  stone  or  altar  of  Om.    Thus  Bacchus  was  ilM-adios,  the  holy  Om.    The  country  or  dis- 
trict of  the  Lar,  Lord,  Count,  was  his  Domain,    This  was  Domania;  that  is,  ama  or  ia-d'-om. 
His  kingdom  was  Kin-d*-om,  kyningdom,  and  Earl-d'-om,  whence  Bishopdom ;  and  the  record  in 
which  the  paiticulars  of  his  estate  were  entered  was  called  Dombec — that  is,  Liber  or  Book  or 
Bec-d'-om.   This,  in  a  later  day,  was  imitated  by  our  William  the  Conqueror,  from  whom  only  we 
have  the  word  Dom-bec.     At  that  time  it  is  probable  that  the  surveys  of  the  priests  were  called 
Bec-Dom  as  a  proper  name.    Thus  William  had  a  Boc-Dom.    Dora-day-book  was  originally  the 
D'om-d-aia,  a  record  of  the  land  of  the  Sacred  Om,  of  the  land  which  paid  its  tenths.    This  shews 
that  there  must  have  been  at  the  time  some  which  did  not  pay  $  and  I  apprehend  these  were 
glebes  belonging  to  priests  or  convents.    1  beg  my  reader  to  look  to  the  Celtic  Druids,  pp.  128, 
129,  to  Vol.  I.  pp.  113)  232,  665,  729,  and  mpra9  pp.  68—71,  where  he  will  find  it  explained,  that 
when  the  Jew  received  the  ^eigorowa,  as  Aaron  received  it  from  Moses,  he  was  said  to  be  samached, 
to  receive  the  Samach,  that  is,  the  brand  for  600,  which  the  Samach  of  the  Hebrew  denotes.   The 
Christian,  in  his  Baptism,  receives  the  Cross,  X;  this,  again,  is  the  mark  for  600.     But  the 
Samach,  as  I  have  frequently  remarked,  is  the  M  final — in  fact,  the  OM.    For  a  proof  that  Om,  or 
lorn,  meant  also  360  days,  or  a  year,  see  Vallancey.  5    There  is  scarcely  one  of  our  very  ancient 
customs,  when  examined  to  the  bottom,  which  has  not  marks  of  the  rule  of  the  priests.    Look  at 
a  coronation,  in  any  of  the  ancient  kingdoms.    Every  thing  bespeaks  the  appointment  by  the 
priest  of  his  Lieutenant  or  Vicra,  or  Vicar,  after  he  has  undergone,  the  %eipQTovia>  or  is  samached, 
or  anointed  with  oil,  from  the  vessel  called  Ampulla.     (Am  is  OM,  and  pulla  is  fc^ND  pala,  or  wis- 
dom—the  vessel  of  the  wisdom  of  Om,)    By  the  priest,  he  becomes  his  Vicra-ditya  or  holy  vicar, 
or  Vicra-ma-ditya— holy  or  sacred  grand  Vicar.    With  us  rebellious  wretches  the  Priest  does 
homage  to  the  King  5  not  so  in  Rome  and  Tibet,  where  things  move  in  their  proper  sphere — 
there  the  King  does  homage  to  the  Priest.    "  OMM.    Ce  mot  Arabe,  qui  signifie  Mere,  a  plusieurs 
"  significations,  selon  qu*il  est  joint  a  d'autres  mots.    OMM  Alketab  :  la  Mere  du  Livre,  ou  des 
Cv  Livies.    Le  Protocolle,  oq  Original.    Les  Musulwans  appellant  ainsi,  la,  Table,  ou  le  Livre  des 


1  To  Calculate,  to  count.    Xal  X(,  x^GOO,  1=50,  and  clo,    Count,  ken,  ceuseo,  I  think.   Cen  Xn-650 -a  census. 
*  Cleland,  Spec.  1 14,    See  also  Lemon,  voce  count.  *  Cleland,  Spec.  p.  197- 

4  Cleland,  Add  to  Spec,  p  13.  5  Coll  Hib.  Vol  VI.  p  393. 


BOOK  IV.   SECTION  29.  303 

**  decrets  divins  3 l  oil  ils  pretendent  que  le  destin  de  tous  les  hommes,  est  ecrit  en  caracteres 
"  ineffapables,  au  quel  ils  donnent  encore  le  nom  de  Louh  al-Mahfoudh,  qui  signifie,  la  Table 
"  garde>,  ou  secrete. 

<e  Le  mime  titre  d'OMM  alketab,  est  encore  attribu6  par  les  mimes  Musulmans  au  premier 
**  chapitre  de  TAlcoran,  que  Ton  nomine  ordinairement,  Soutat  al-Fatehah."  It  seems  in  a  parti- 
cular manner  to  mean  Mother.  Thus,  "OMM  alcora:  la  Mere  des  Villes.  C'est  le  titre  que  les 
"  Mohame'tans  donnent  a  la  Mecque,  parcequ'ils  regardent  cette  vilie  conmie  la  Me"tropole  du 
"  Musulmanisme.  L'on  trouve  cependant  que  la  ville  de  Balkh  a  porte  aussi  le  nom  de  Cobbat 
"  aleslam,  qui  signifie,  le  D&HE,  ou  la  Vo&te  du  Musulmanisme.— Quelques-uns  ont  donnfc  aussi 
"  ce  titre  a  la  ville  de  Bokara."2  The  circumstance  of  the  Koran  being  called  Om,  and  the  ob- 
servation respecting  the  Vault  of  Mohamedism  connecting  it  with  our  Dom-bec,  with  the  Duomos 
of  Italian  churches,  and  with  the  Dome  or  Cupola  at  Eleusis,  under  which  the  mysteries  or  ceremo- 
nies (which  Clemens  says  were  copied  from  Jerusalem)  were  celebrated;  and  the  title  of  Dominus 
given  to  the  Archpriest  or  Archierist,  make  nie  suspect  that  the  word  Pontifex  is  only  a  transla- 
tion of  the  word  Dom.  This  suspicion  is  also  strengthened  by  the  circumstance  that  the  first  and 
last  stones  of  these  buildin'gs  were  always  laid  by  the  hand  of  the  chief-priest,  with  great  religious 
ceremony. 

28.  Perhaps  there  is  no  word  more  deserving  of  consideration  than  the  word  Bethlehem  DO  Bit, 
Orh  Ihm.  When  I  consider  the  very  remarkable  manner  in  which  this  house  of  Ceres  is  con- 
nected with  the  person  whom  I  think  I  have  pretty  well  proved  to  be  the  Male  Ceres— the  %pys 
—the  R  S  T  or  TPS-the  600,  and  the  Om-600,  I  am  induced  to  suspect  this  word  to  be  the 
emphatic  article  b  I,  and  on  A»2,  a  formation  or  corruption  of  the  Om,  The  sacrifice  offered  in 
ancient  and  modern  Italy  to  this  God,  described  by  XPS  or  TPS  consisting  of  bread,  is  called 
Mola$  this  would  be  Hebraic^  al-om.  It  is  remarkable  that  this  God  is  called  «T  ie  or  the  God  of 
victory  in  Hebrew  and  Sanscrit ;  and  this  Hebrew  name  of  Orf>  Ihm  means  also  pugna,  or  vic- 
tory, a  warrior,  a  captain. 3  From  this  the  Lucumones  are  thought  to  have  come.  I  think  from 
all  this  the  house  of  L-hm  was  house  of  the  Oin  or  Xpj£  or  Ceres,  I  have  frequently  stated  that, 
in  the  Greek  and  Hebrew,  the  word  for  country  is  aia  or  ia$  and  that,  in  the  West,  it  was  ana  or 
ania.  Mr.  Cleland4  has  observed,  that  originally  in  Gaul,  Germany,  and  Britain,  the  greatest 
part  of  the  land  was  College  land,  Glebe  land,  Parish  land,  which  maintained  the  bishops,  judges, 
subordinate  militia,  and  its  officers ;  that  it  paid  tenths,  not  as  to  priests,  but  to  government,  and 
was  called  by  the  word  Domain :  but  he  attempts  no  etymon  of  the  word.  I  conclude  from  his 
silence  that  his  system  did  not  here  assist  him  5  but  I  think  my  explanation  will  give  the  etymon, 
I  think  the  word  Domain  came  with  the  Umbri,  and  with  them  the  names  of  the  river  If- umber* 
North-umberland,  C-umberland,5  &c.,  and  that  it  is  aia  or  ania  d'om— land  of  Om.  And  this,  I 
think,  brings  me  back  very  near  to  the  Indian-Saxon  time,  when  the  king  and  priest  were  identi- 
cal— before  the  sword  divided  from  the  crosier — when  all  the  land  was  the  property  of  the  king 
and  priest.  Is  it  possible  that  when  these  Umbri  or  Ombri  arrived  here,  and  that,  perhaps  after 
a  long  time,  they  had  stocked  the  country  with  inhabitants,  the  sword  was  not  invented  ? 

29.  And  now  I  come  to  the  origin  of  our  Chivalry,  which  I  think  is  to  be  found  in  the  adoration 
of  Freya,  the  third  person  of  the  Scandinavian  Trinity,  the  female  generative  power,  the  Creator 


1  This  comes  from  the  cycle  of  the  600  being  the  Om,  and  from  its  being  the  period  In  which  every  thing1  was  be- 
lieved,  by  the  vulgar,  to  be  renewed— the  new  Troys,  new  Argonauts,    It  was,  in  fact,  a  perpetual  almanack. 
«  D'Herbelot,  'Bibliotheque  Orientale.  3  Parkhurst,  in  voce,  IV,  *  Sup,  to  the  Specimen,  p.  xi\r. 

*  See  Vol.  L  pp.  111,408,535. 


304 


CHIVALRY. 


and  Destroyer,  the  Cali  of  India.    From  Freya,  in  the  character  of  Cali,  the  day  dedicated  to  her, 
our  and  the  Romish  Friday,  become  a  day  of  misery,  of  fasting  and  humiliation— as  the  Sunday,  or 
day  of  the  Sun,  was  a  day  of  rejoicing.    But  from  this  lady  in  her  good  character  came  our  Chi- 
valry— exhibited  in  devotion  to  the  female  sex — devotion,  as  Mr.  Mallet  has  shewn,  existing  from 
a  very  remote  time  with  the  Northern  Scandinavians. l      Among  that  people,  this  and  many  other 
customs  were  retained,  whilst  in  Britain,  during  the  stay  of  the  Romans  they  were  in  a  kind  of 
abeyance,  ready  to  be  restored,  as,  in  fact  they  were,  on  the  departure  of  the  Romans  and  the 
coming  of  the  Saxons,  with  whom,  in  their  Scandinavian  country,  they  had  continued  without  any 
cessation.    In  the  same  manner  all  the  Saxon  customs  and  names  I  have  exhibited  above  were 
easily  renewed.    Chivalry  did  not  first  arise,  it  rose  again,  in  those  times.    It  flourished,  perhaps, 
the  most,  when  the  gallant  but  unfortunate  Boadicea  led  her  knights,  80,000  in  number,  to  the 
combat  ;  then  it  was,  before  the  brave  had  fallen,  before  the  city  of  Iseur  was  reduced,  that  chi- 
valry took  its  rise.    But  with  that  Queen  it  fell ;  and  with  the  return  of  the  Saxons  it  revived. 
The  Saxon  architecture  of  the  pillars  under  the  chancel  of  the  present  minster,  shew  that  the  tem- 
ple at  Evora  was  of  a  more  recent  date  than  that  of  the  remaining  pillars  at  Iseur,  when  it  was 
destroyed  by  the  Romans,    The  Britons,  by  soi-disant  antiquarians,  are  said  to  have  gone  naked, 
and  to  have  painted  their  bodies.    Very  true  j  but  if  these  short-sighted  persons  had  looked  a 
little  farther,  they  would  have  seen,  that  the  Britons  went  naked  only  in  the  day  of  battle,  when 
they  were  painted  to  distinguish  clan  from  clan,  and  different  ranks  from  one  another,    Tacitus, 
in  the  first  book  of  his  Annals,  has  spoken  concerning  the  nakedness  of  the  Germans.     Gebauer 
in  his  work  called  Mantissa,  *  has  shewn,  that  the  Latin  expression  nudum  corpus  only  meant 
uncovered;  without  armour  3  and  this  may  probably  have  been  the  meaning  of  the  nakedness  of 
the  Britons.    But,  as  I  have  just  said,  it  is  likely  that,  as  they  fought  naked,  their  bodies  were 
painted  or  tattoed  to  distinguish  them  from  their  own  officers  or  from  their  enemies.    The  North- 
ern Picts  were  men  painted.    "  To  investigate  this  point  fairly  and  authoritatively,  it  is  even  in 
"  those  remote  ages,  antecedent  to  Julius  Caesar's  invasion,  when,  by  the  falsest  of  all  conse- 
"  quences  from  the  plainest  of  all  premises,  the  Britons  are  imagined  to  have  been  little  better 
"  than  savages,  though,  in  fact,  they  were,  even  at  that  time,  under  the  most  admirable  of  all  human 
"  governments  5  but,  like  all  other  human  things,  not  exempt  from  faults." 3    Cleland  then  shews, 
that  the  island  was  conquered  from  being  divided  into  federative  governments,  without  a  sufficient 
bond  of  union  \  and,  in  the  same  manner,  western  Europe  will,  perhaps,  be  conquered.     It  took 
the  Romans  many  years  to  conquer  Britain.4     The  Russians,  since  the  time  of  Peter,  have  made 
much  greater  strides.    In  fine,  in  the  beautiful  account  given  by  Mr.  Mallet,5  of  the  Cromlehs, 
the  Cams,  the  circular  temples  of  enormous  stones,  and  the  custom  of  burning  the  most  beloved  of 
the  widows  of  the  prince  on  his  funeral  pile,  sufficiently  establish  the  identity  of  the  Indian  and 
Scandinavian  Sacse.    I  have  just  now  expressed  an  opinion  that  the  word  Pict  was  meant  to  de- 
scribe a  painted  man,  like  those  referred  to  by  Caesar  in  speaking  of  the  Britons.    This  is  con- 
firmed by  a  fact  which  I  did  not  know  before,  that  a  class  of  persons  in  Scotland  were  called  black 
Gauls,  that  Aulaif  was  killed  by  Black  Gauls.    But  it  also  appears  that  he  was  killed  per  Alba- 
was.    I  think,  from  the  designations  Black—pto  or  painted,  and  white  or  albus,  the  tribes  were 


1  P  m  *  De  Nud.  Vet,  Germ.  Sect  vi,  p,  369,  *  Cleland,  Spec.  p.  32. 

4  The  Romans  depended  on  armour,  discipline,  and  Russian  tactic—gold;  the  Britons  on  valour  j  and  had  they 
been  united  under  one  head,  instead  of  being  divided  into  clans  and  weakened  by  petty  jealousies,  the  Romans  would 
never  have  conquered  them.  The  Batons  w?e  to  the  Romans,  as  the  Europeans  in  general  are  to  Rus&k, 

*  P  213, 


BOOK   IV.  SECTION  31.  305 

thus  described  from  their  colours  in  battle.  If  a  person  wish,  with  little  trouble,  to  form  an  opi- 
nion of  the  inextricable  confusion  of  the  early  history  of  the  North,  he  may  peruse  article  IX.  in 
No.  XXXI.  of  the  Westminster  Review.  It  is  very  curious  to  observe  how  generally  the  custom 
of  conveying  knowledge  by  apologue,  senigma,  allegory,  fable  or  parable,  prevailed  in  the  world. 
We  have  it  in  India,  in  the  fables  of  J£sop,  and  in  the  Queen's  riddle  to  Solomon,  in  Syria;  and 
in  the  history  of  Samson ;  ,and  it  was  the  common  practice  of  the  Scandinavians.  *  Anagrams 
and  acrostics  were  parts  of  the  same  system.  The  facts  themselves  have  nothing  in  them  re- 
markable ;  but  the  universality  of  the  practice,  for  so  great  a  number  of  years,  is  very  remarkable. 
In  the  absence  of  every  other  kind  of  amusement  or  occupation,  not  filled  by  war  or  hunting,  the 
art  of  making  parables  or  riddles  filled  up  the  time  of  the  rich  in  all  nations.  It  was  in  itself  very 
good;  it  injured  no  one;  it  kept  people  out  of  mischief,  and  it  sharpened  the  intellect.  It  was 
better  than  smoking. 

30,  Every  inquirer  into  our  ancient  histories  has  read  of  the  Sea  Kings,  who  invaded  the  north- 
ern parts  of  the  island  from  Sandinavia.    These  were  the  people  who  had  the  Sagas  for  their 
sacred  books.    How  came  they  to  be  Sea  Kings  ?     Were  they  like  the  Royal  Shepherds  of  Egypt 
—all  kings  ?     The  Sea  Kings  were  the  Sagara  or  Sea  Kings  of  Rama,  in  the  island  of  Ceylon. 
The  island  of  lona  had  its  name  of  Columba,  from  ancestors  of  those  sea  kings,  who  so  often  in- 
vaded Scotland  in  a  later  day.2      Mr.  Mallet,  by  shewing  that  the  ancient  Runes3  were  known  to 
and  used  by  the  inhabitants  of  Tartary,  (where  inscriptions  in  them  are  yet  to  be  found,  and  where  no 
Christians,  in  the  common  acceptation  of  the  word,  ever  lived,)  long  before  the  Christian  aera,  and 
by  a  variety  of  other  strong  arguments,  proves  that  Ulphilas  was  not  the  inventor  of  them ;  but 
that,  in  fact,  they  are  of  an  antiquity  totally  unknown  5  that  they  were  brought  with  the  Sacoe, 
and  that  for  nAny  ages  they  were  considered  secret,  sacred,  and  magical,  as  I  believe  they  were  in 
all  other  nations  which  possessed  the  knowledge  of  them.     A  spell  is  a  magical  contrivance :  this 
was  the  art  of  discovering  the  meaning  of  a  word.     Mr.  Mallet  also  shews,  that  the  oldest  of  the 
Runes  were  written  in  the  manner  of  the  Chinese — from  top  to  bottom— afterward  in  the  Boustro- 
phedon  style ;  and,  at  last,  from  left  to  right.    In  the  antiquity  of  their  poetry,  he  shews,  that 
they  vie  with  Uesiod  and  Homer,  and  I  have  a  strong  suspicion  that  in  their  fable  of  the  Dragon 
and  Thor^,  we  have  the  Tora  of  the  Hebrews,  and  in  their  Scalds  a  corruption  of  the  Cbasdira  or 
Chaldaeans  or  Culdees  of  lona,  or  Columkill,  where  their  kings  \vere  buried,  and  where  their  tombs 
yet  rettjami,  ^ >Bur|f  i$  was  ,in  th«  tii^e1s,wlJen  the  immense  drcular  temples4  were  .built,  probably 
before  the  iWefttioti.of  the  Rtontes^,  tjkt  the  instruments  wete  made  ^jbh  which  they  worked  their 
mines,  which  haW  b#d  iroti  &dj$b  bnt  fjihg  Jjaadles  of  whicji  arfe  goW 3 ff  thus, proving  what  I  have 
suggested  in  my  CELTIC  Dwrjps,,  p.  l&vi.y  th&t  gold  was  ofcce  €t  t£ie  common  metal  for  useful  do- 
mestic purposes,"  an<J  '*  Iron,  .ftyia  its  gvpyt  superiority  of  real  value,  the  precious  metal/* 6 

31.  Is  it  not  possible  that  a  golden  age  may  really  have  existed ;  that  is,  an  age  when  there  were 
no  wars ; — that  a  scientific  or  learned  race  of  priests,  like  those  of  Tibet,  holding  the  system  of 
the  renewal  of  cycles—re- incarnations'— which  I  have  shewn  existed  in  every  part  of  the  world, 
may  have  governed  the  whole  ? — If  it  be  true,  that  a  great  flood  destroyed  the  world,  Except  a 
few  fortunate  individuals,  and  these  grew  into  great  nations—is  it  not  evident  that,  by  the  time 
they  had  increased  to  any  considerable  number,  the  earth  must  every  where  have  been  in  a  situa- 


«  Mallet,  p.  244.  *  Vide  Col,  Tod's  Hist.  Raj.  V01 11 

*  See  ,Celtic  Druids,  p.  33.  4  Ibid,  pp.  230, 233, 

*  See  vaijous  exemplars  of  them  in  cabinets  in  Sweden  and  Denmatk,  and  Jacob  on  the  precious  metals. 
6  VoLLp  <4£& 

VOL.  II*  2  ft 


306  GOLDEN   AGE. 

tion  so  favourable  for  occupancy  as  almost  to  have  absolutely  forbidden  strife  or  wars  of  any  mag- 
nitude for  the  sake  of  property  ?  If  a  dispute  arose  between  two  tribes  emigrating  from  the  parent 
hive,  it  would  terminate  like  that  between  Lot  and  Abraham  —  one,  under  the  mediation  of  the 
common  father,  the  head  priest  or  patriarch,  would  go  to  the  East,  the  other  to  the  West.  The 
abundance  of  excellent  land  would  be  so  great,  that  it  would  not  be  worth  contending  for.  Thus 
the  world,  without  war,  would  become  peopled.  I  can  readily  conceive  too,  how  a  privileged  and 
learned  order,  keeping  to  itself  its  mysteries,  in  such  a  state  of  things,  might  enjoy  supreme  power 
for  many  generations,  claiming  to  be  proprietor  of  the  soil,  and  receiving  its  tenths,  which,  in  such 
a  state,  would  be  no  oppression  —  but,  on  the  contrary,  it  would  constitute  a  government  to  man- 
kind the  most  beneficial,  perhaps,  that  can  be  imagined.  And  I  can  readily  conceive,  that  this 
state  of  things  would  continue  until  the  land  of  the  world,  by  being  fully  stocked,  would  become 
scarce;  then,  and  not  before,  the  sword  would  be  invented—  then  would  end  the  golden  age,  of 
which,  alas  I  we  have  nothing  now  left  but  the  tradition—  but  it  is  an  universal  tradition.  During 
this  age  it  was  that  the  circular  temples  were  erected,  in  cyclar  numbers,  to  do  honour  to  the 
Deity,  and,  at  the  same  time,  to  record  in  imperishable  monuments,  as  far  as  human  means  could 
avail,  the  cycles  on  which  all  the  system  depended—the  cycles  which  equally  regulated  their  fes- 
tivals and  the  time  of  the  agricultural  labours,  to  which  they  looked  for  their  subsistence.  These 
labours  became  of  daily  increasing  importance,  as  land  became  scarce,  and  as  the  golden  age  of 
peace  and  plenty  began  to  decline  —  till  it  ultimately  faded  away  and  left  no  traces  of  it,  but  a 
dream.  If  we  suppose  the  cyclic  system  to  have  been  established  before  the  flood  which  drowned 
Atlantis  happened,  and  a  few  persons  only  to  have  been  left,  why  may  not  all  that  I  have  sug- 
gested have  taken  place,  and  the  learned  class  who  must  have  known  the  fact  by  tradition,  for 
many  centuries,  have  adopted  the  invention  of  the  cyclic  temples,  to  record  their  Knowledge  as  far 
as  lay  in  their  power?  Look  to  the  remotest  period,  and  every  thing  tends  to,  support  this  theory. 
Insulated  facts  innumerable  meet  us  at  every  step,  none  of  which  can  be  accounted  for  in  any  other 
manner,  but  for  all  of  which  this  theory  readily  accounts.  All  tradition,  all  history,  sacred  and  profane, 
support  it  —  natural  philosophy,  facts  and  circumstances,  all  combine  to  support  it.  This  was  really 
the  golden  age;  it  was  the  age  of  Xg?)£  and  Xpu$  —  for  there  were  no  wars,  and  there  was  no  iron. 
Gold  was  the  common  metal  —  iron  was  not  known—  and  here  we  may  observe  how  curiously  the 
truth  of  the  tradition  appears.  The  ages  were  of  Gold,  Silver,  Copper,  Iron  !  *  and  it  is  very  evi- 
dent to  me,  that  this  is  correctly  the  order  in  which  the  metals  were  discovered  :  thus  it  is  actually 
the  fact,  that  the  age  of  gold  would  be  the  age  of  piety  and  happiness*  If  we  consider  carefully 
the  nature  of  the  animal  man,  and  at  the  same  time  the  nature  of  the  circumstances  in  which  I 
have  supposed  him  to  h*ye  been  placed  after  the  flood,  it  seems  to  me  that,  in  the  state  of  the 
world  itfhich  l,haye  sug^sted,  the  golden  age  would  almost  necessarily  arise,/  The  difficulty  we 
have  now,  is  to  ^^  *i*%^t  Absence  of  wars,  for  so  great  a  length  of  time  as  mjr  theory  requires  5 
but  wtau'fectiW'lii^  as  to  b£  worth  nothing,  the  whole  world  being  agrestic, 

what  should  men  figw  tort    tVak  it  ncit  tyettter  to.retaova  than  to  fight  ?*     Trifling  border  squab- 


1 


See  Celtic  Druids,  p.  Ixvi,  as  quoted  Wwe.,  , 
*  In  the  book  of  Numbers  (xx.  17,  19)  we  hate  aqt  accmu^  o|r$to'ses»  'jftftlft  trifoie,  asking  leave  to  pass  through 
the  lands  of  the  King  of  Edom,  and  offering  to  pay  for  'frta?  he  toWe&  Hfete  we  hate  an  exact  example  of  what  must 
have  taken  place  in  nearly  the  earliest  times  of  which  1  havi  beea  treailiag.  The  'first  people  would  extend  their  bor- 
ders by  degrees,  till  they  increased  to  a  great  size,  coveting  a  vast  extent  of  country.  Then  those  in  the  central  part 
would  want  to  ease  themselves  of  their  superabundant  population,  and  would  send  off  swarms  in  succession—  each  suc- 
ceeding swarm  settling  as  near  the  borders  of  the  settled  country  as  it  could,  and  asking  leave  to  pass  through  the  lands 
of  its  'predecessors,  till  at  last  the  swarms  would  arrive  at  the  ends  of  the  earth.  I  think  this  was  what  happened  to  the 
Ganaamtes  when  driven  out  by  Joshua.  They  passed  through  Lower  Egypt,  along  the  settled  coast  of  Africa,  till  they 


BOOK  IV.   SECTION  Si, 


307 


bles,  no  doubt,  would  arise  j  but  an  Abraham  or  a  Lot  would  easily  settle  them.  In  such  a  state 
of  the  world  many  of  our  passions  and  follies  would  not  exist.  Would  there  be  such  a  thing  as 
the  honour  of  nations?  Would  there  be  any  jealousies  arising  from  competition  of  trades? 
Would  there  be  any  wars  or  feuds  of  religion  ?  The  system  of  Buddha,  of  renewed  incarnations 
to  end  at  the  remote  period  of  6000  years,  would,  for  a  long  time,  prevent  them.  When  the  first 
religious  war,  probably  that  of  the  Maha-barat,  arose,  then  ended  the  golden  age — the  age  of  the 
universal  religion.  The  universal  prevalence  of  Buddhism  is  a  fact,  not  a  theory.  I  think  I  may 
almost  say  the  same  of  the  wars  of  the  Maha-barat  and  the  origin  of  sects.  Every  where  as  we 
advance  in  time,  the  remains  of  a  decayed  system,  in  endless  variety,  display  themselves,  and  sup- 
port the  truth  of  the  tradition  of  the  story  of  the  golden  age — the  universal  tradition  of  all  ancient 
and  profane  history.  Every  where  we  find  the  original  system,  and  every  where  signs  of  its  decay, 
I  think  attention  to  the  nature  of  man  will  again  let  us  into  some  secrets— will  account  for  some 
effects  which  have  hitherto  been  unaccounted  for.  We  every  where  find  works  called  the  histo- 
ries— History  of  Romulus,  of  Cyrus,  of  Theseus,  of  Bacchus,  of  Hercules,  of  Cristna,  &c.,  &c.~ at 
the  bottom  they  are  all  identical,  though^  at  the  same  time,  each  pretends  to  be  a  real, history  of 
a  hero  of  the  country  where  we  fine}  it,  whfch,  from  the  general  identity,  is  evidently  impossible. 
How  is  i\m  f  If  one  secret  universal  isystexn,  that  of  Buddha,  pw$ite$y  tre  may  be  very  sure  that 
as  man,  the  uninitiated  man,  began  to  advance,  by  degrees,  to  his,  present  state,  he  would  begin  to 
inquire  into  the  origin  of  things — of  the  temples — of  the  religion— of  the  privileges  of  the  favoured 
caste  5  and  then  it. was  that  these  mythic  histories  were  produced  to  satisfy  his  curiosity,  and  to 
silence  his  inquiries.  From  various  circumstances  I  think  this  process  began  in  India,  and  by 
degrees  became  co-extensive  with  the  system.  The  same  policy  is  every  where  evident,  along 
with  the  same  system — but  the  systeni  and  its  history  varied  in  little  matters  to  suit  local  circum- 
stances, and  to  suit  every  new  cyclic  Avatar,  This  theory  satisfactorily  accounts  for  their  simi- 
larity, and,  at  the  same  time,  for  their  variety.  It  is  not  necessary  to  suppose  a  general  agreement 
to  account  for  this.  Every  where,  as  the  60dO  years  advanced,  man  would  have  the  .same  curio- 
sity, and,  from  state  to  state,  the  contrivance  to  repress  it  (having  been  once  invented)  would 
extend  itsejfc  ,Mi^n,  priests,  and  corruption,  in  all  states,  have  been  the  same.  As  food  became 
..±  _j^ —  .u_^v^.,_jLi_!j  i^j'-ji^,.^ _,-s..~  nu.^  ear^||  every  day  produced 

laslfeded 
m  of  a 


scarce,,  mau  became  m<>re 
more  thorns  and  thistle^  G,CB.  i; 
away  witji'tl^e.i^oltt^^1 — "* 
my thos  of  stn  JtoBii&4ila-t& 
and  of  his  resurrection 
from  the  winter  to  the  su 
the  system  of  renewed  cj) 
circumstance,  probably  i« 
intending  head  to  keep  it 
prove  its  falsity  but  time,  and 


1  .;  '  W  - 


Sun, 

how,  with 

r<^fc£ated.    From  the  peculiar 
les,  it  would  require  no  super- 

'fti* nftti&e  ^eeul^tly  calculated  for  duration  5  nothing  could 
long  future  time,  at  least  during  almost  all  the  time 

whose  antiquities  we  have  expmfoftct.  Its  'system  of  mystery,  masonry,  and  monachism,  also  tended 
strongly  to  its  preservation.  It  'a^  became,  after  a  certain  time,  the  universal  test,  thte  profes- 
sion, the  possession  and  bond  <tf  '/iSJ^n  of,  a  .peculiar  order,  that  order  in  all  states*  »%rttre  pinion 


got  to  the  Straits  of  Gibraltar,  wherk  thejr  erected  the  pillars  described  by  Proco^iui^^  Aj^fip^  to  Gtftic  Druid$> 
p.  3140  which  forms  the  best  proof  now  existing  of  any  fact  of  so  ancient  a  date  as  the  Exo3  of  Mosea— a  proof  so 
strangely  overlooked  J>y  ail  our  priests,  an  oversight  which  can  only  be  aecoun^i  fdr  ftp/fti  &&tksfcbtif  ignorance  of 
the  nature  of  historical  evidence.  The  history  stated  by  Procopius  is  beautifully  strengthened  by  the  fact,  that  in  the 
country  on  the  opposite  side  of  the  Strait  we  find  the  City  of  Medina  Sidonia. : 


308  THE  GOLDEN  AGE. 

of  the  Linga  and  loni,  having  an  interest  in  opposition  to  the  rest  of  mankind,— every  where 
struggling  with  the  sword  for  superiority— an  order  varying  in  different  times  and  different  states 
in  small  matters,  but  in  great  ones  the  same.  Thus,  for  several  thousand  years  after  the  wars  of 
the  Maha-barat  ceased  by  the  union  of  the  Linga  and  loni,  until  the  Christian  sera,  when  the  sys- 
tem began  to  be  lost,  we  hear  of  scarcely  any  religious  wars.  About  this  time  the  mind  of  man 
had  outgrown  the  mythos,  the  fable,  the  parable,  which,  as  man  improved,  deteriorated  till  it  be- 
came too  bad  any  longer  to  be  endured :  the  mystery  then  assumed  a  new  shape— in  the  vulgar 
Christianity,  and,  after  a  time,  in  the  vulgar  Mohamedism  5  and  in  both  religions,  after  the  mythos 
and  the  mystery  have  both  expired  with  time,  we  still  cling  to  the  ruins  of  the  system,  and  look 
out  for  the  millenium,  As  long  as  Buddhism  lasted  in  its  full  extension,  one  ecclesiastical  head, 
like  the  Lama  of  Tibet,  resident  somewhere,  I  think,  superintended  the  whole,  and  kept  it  uniform, 
as  I  shall  shew  in  the  next  book ;  but  when  the  zodiacal  cyclic  incarnation  of  the  Lamb  succeeded 
to  the  Bull,  and  Cristna  arose,  then  arose  sects,  varieties,  and  miseries,  of  every  kind,  Truly,  in- 
deed, do  the  votaries  of  Cristna  maintain,  that  he  came  with  the  Cali  Yug— with  the  age  of  iron  I 
It  comes  out  at  last,  that  we  have  a  pfloj  and  a  /wpjf  »v.  What  is  the  mythos  f  What  is  the 
mystery  f  What  is  the  parable,  the  fable?  What  is  the  secret  doctrine?  The  mythos,  the 
parable,  is  the  fable  under  which  the  mystery  is  concealed;  the  mystery  is  the  secret  doctrine 
taught  by  Pythagoras,  by  Jesus^1  by  Mohamed«-the  renewal  of  cycles,  the  inspiration  with  the 
holy  ghost  of  persons,  in  every  cycle,  to  teach  mankind  the  doctrine  of  a  future  existence  of  hap* 
piness  or  misery,  according  to  their  conduct  in  this  life.  Inspiration  by  the  holy  ghost  is  evidently 
a  mere  figure  of  speech,  describing  a  person  more  enlightened  than  tys  neighbours,  Whether  this 
future  life  was  taught  by  Jtesuft  to  be  by  si  hell  or  bjr  a  metempsychosis,  and  an  ultimate  absorp- 
tion into  the  To  Cty  I!  toot  got ,  With  hope  aid  humble  resignation  I  await  the  event ;  and  thus, 
gentle  wader,  I  conclude  this  babk» 


I 

1  Secret  as  Ms  words  In  the  Gospels  prote  ovpr  and  over  ag»5n.--[Matt.  xE  1 1 ;  Mark  ir.  1 1 ,  Luke  viii.  lO.-It  is 
remarkable  thai  these  are  fce  only  passages  ib  tin*  Gospels  in  which  the  words  mystery  and  mysteries  occur,  and  that  in 
each  case  they  are  accompanied  by  an  explanation  which  proves  that  the  doctrines  taught  were  secret  or  mysterious  only 
because  the  hearers  were  gross  in  their  understandings  and  disinclined  to  investigate  the  evidences  of  their  truth.  Paul, 
who,  to  many  of  Ms  Epistles,  uses  the  terms  mystery  and  mysteries,  obviously  does  so  in  the  sense  of  a  secret,  a  thing 
or  things  which  had  been  unknown  till  then,  but  were  now  made  tan ;  not  that  the  doctrines  of  the  Gospels  or  of 
his  or  the  other  Apostles'  letters,  were  mysteries.  «  Secret  (things  belong)  unto  the  LORD  ;  but  those  revealed  unto  us 
aid  oar  children,"  (Deut.  aadx,  29,)  as  much  under  the  Gospel  as  under  the  Mosaic  dispensation.  Mtor,] 


(    309    ) 


BOOK  V. 


CHAPTER  I. 

OBJECT  OF  THE  MYTHOS.-~ BOOK  OF  ENOCH  ON  THE  EARTH'S  AXIS. — NOAH  AND  SHIPS  OP  THE  ANCIENTS. 
—  CAUSE  AND  EXTENT  OF  THE  FLOOD.  —  CHANGE  OF  THE  EARTH'S  AXIS.  — FLOODS  OF  OGYOES  AND 
INACH0S. — COMETS  HELD  TO  BE  PLANETS.  —  SEVEN-DAY  CYCLE  AND  LENGTH  OF  YEAR. — WHISTON  ON 
YEAJR  OF  360  DAYS.— WHISTON  ON  LENGTH  OF  ANTEDIHJVIAN  YEAR,  -*•  WHISTON  ON  'COMET  OF  1680. 
— COMET  OF  575^  YEABS*  PERIOD  THE  CAUSE  OF  THE  FLOdD.— ' JPEKJQDS  ,  OF  C6METS.  —  ENCKE'S 
COMET.— DRS.  GREGORY  AND  HALLEY  ON  WHisTOIf'S  ,THEOIlY«*^b^,lC^tt4  ON  V^ISTON'S  THEORY.— 
COMET  OF  575-t  YEARS  CONTINUED. —  M<  ABAGO  ON  dOMEm^LKALi^^OME^^OjSNESlS,  IN  SUB- 
STANCE, FOUND  IN  MANY  COUNTRIES.  -^  AGENCY  OF  COMETS.  *-*  ^GEESSION  ON  GAS,  SPIRIT,  INSPIRA- 
TION, THE  SOtJL. — COMET  AND  FLOOD  RESUMED, — THE  WORLD'S  HISTORY  RENEWED. — EARLY  HISTORY 
A  MYTHOS.— BARASIT  AND  MERCAVAH. 

L  HAVING  exhibited  proofs  innumerable  of  the  reality  of  a  general  mythos,  it  now  seems  to  be 
necessary,  in  order  to  complete  the  whole,  that  I  should  exhibit  the  object  for  which  the  mythos 
was  formed.  We  shall  find  that  this  was  invented,  as  might  be  expected,  for  the  support  of  the 
dominant  priesthood ;  and  that  for  this  purpose  circumstances  were  made  subservient  When 
favourable  circumstances  were  not  to  be  found  in  true  history ,  they  were  invented.  Thus  the  Jews 
tell  of  Noah  knd  Tibfy  the  Egypii^ns,  of  Menu  (which  is  but  Noe)  and  Tibe,  and  both  describe  their 
three  sons,  followed  by  a  train: of  lineal  successors.  I  think  I  shall  not  be  accused  of  giving  way 

to  idlei      '"  J  "'"      '"''    "''    "    " '""' 

when  aE  t! 
very  great 
;  The  colonies  all  (Tarried  these  customs  M^^ 


stit^^fa^  to  me, 

circuj^stances  Vhich  Ife  before  x&y ¥£#$&%'&£&  Go4^de£0$,  ^ti^  trtitli  and 


"  from  the  very  beginning  joHpfi^  Jpi^^ji'^  as  ^rett  among  the 

"  ancient  Germans  and  Gauls,  j&;£t^.w&^  as  in  Egypt," 

What  can  be  more  striking  than  the  custom  of  circumcision  among  theTamuls,  in  Mexico,  in 
Colchis  of  Armenia,  in  Egypt,  and  in  Guitoek  and  the  ttogdopj.  of  Coqgti,  on  the  coast  of  Africa  ?  * 
It  is  also  very  remarkable  that  this  rite  is  found  in  all  these  places  to  prevail  only  among  the 
Priests.  This  tends  strongly  to  support  the  opinion  which  I  entertain,  that  the  order  of  Chaldei,  a 
learned  order,  did  escape  from  a, flood,  and,  by  mtean$  of  their  superior  intelligence,  did  establish 
an  universal  pontifical  empire,  getting  the  command  of  the  Aborigines  all  over  the  world,  who 
were' unarmed  Buddhist  barbarians,  who  also  had  escaped  the  flood;  and,  that  the  rite  of  circum- 
cision, or  initiation,  as  it  was  called,  was  invented  before  tine  art  of  writing  was  known,  in  order 
to  distinguish  that  order  from  the  rest  of  mankind.  I  think  the  knowledge  of  the  art  of  writing 


1  0.  &oj>e2,  Hist*  de  Congo,  ck  v.$  Woodward  on  Wlsd,  of  Egypt,  p.  82. 


310  BOOK   OF  ENOCH    ON   THE  KAKTEl's  AXIS, 

and  reading  succeeded  to  it  as  a  test  in  later  ages.  The  fact  that  circumcision  and  initiation  had 
the  same  meaning  is  very  striking,1  The  universality  of  the  practice  also  tends  greatly  to  sup- 
port my  idea.  When  we  look  into  the  Jewish  books  we  find  that  the  Jews  occupied  Western 
Syria,  precisely  as  the  noble  class  of  Romans  did  Italy,  and  as  the  Turks  have  done  Greece — that 
is,  as  a  separated  and  superior  class  or  caste — the  great  mass  of  the  ancient  natives  being  left,  as 
a  species  of  Helots*  The  whole  of  the  Jews  were  circumcised,  because  they  are  said  to  have  been 
a  priestly  nation;  and,  if  the  history  of  Abraham  can  be  believed,  the  Jews,  properly  so  called> 
were  all  descendants  of  that  Chaldaean  Brahmin,  and  of  the  318  persons  said  to  be  bred  in  his  own 
house,  who  probably  constituted  the  whole  of  the  tribe,  or  of  the  high  caste  of  the  tribe,  who  had 
come  with  him  from  India.  Though,  for  particular  historical  knowledge,  memory,  without  writing, 
would  reach  but  a  very  small  space,  yet  for  a  simple  story,  or  for  a  small  collection  of  simple 
stories,  closely  connected  with  religion,  or  for  any  single,  grand  event,  I  think  it  would  reach  a 
long  way  back. 2  Such  for  instance  as  a  great  flood— like  that  of  Noah— concerning  which  I 
must  now  make  some  observations. 

2.  We  are  told  in  the  book  of  Enoch,  that  "the  earth  laboured  and  was  shaken  violently;"  and 
in  Chapter  Ixiv,  Sect,  xi.,  that  "Noah  saw  that  the  earth  became  inclined,  and  that  in  conse- 
quence destruction  approached."  I  think  few  persons  who  have  read  the  book  of  Enoch  will  deny, 
that  this  is  a  most  curious  and  striking  tradition.— It  is  a  tradition  of  common  sense,  supported  by 
all  the  outward  natural  appearances  of  the  earth.  Enoch  afterward  says,  verse  11,  that  the  earth 
was  destroyed  because  hidden  secrets  had  been  discovered  $  and  in  chap.  Ixvii.  he  makes  Noah  say, 
that  he,  Enoch,  gave  Noah  the  charactenstical  marks  or  &ign&  of  tfye  secret  things  inscribed  in  his 
book;  and  cmcealed  in  the  pmables.  I  think  it  will  not  be  denied,  that  I  could  scarcely  have 
wished  fqr  ,4*y  tk^g  'di&v'to  my  ptirpd^  thaii  ^H  tMs^faich  is  evideatfy  no  copy  from  the  Bible. 
It  directly  admits  the  existence  of  symbolic  (or  numeral)  writing,  and  that  it  bad  been  kept  secret. 
I  ask,  is  it  not  possible  t&at>  fepra  some  Caaaie,  the  akStf  jtjftliej;  ew$k  'may1  have  been  suddenly 
changed,  as  Enqch  says  in  Book  ix.. Chap*  Xi?  Brery  natural  appearance  strongly  supports  the 
doctriae,  that  the  change  bias  been  sudden  j  and  a  sudden  large  change  no  more  operates  against 
the  fact  of  the  earth  bei»g  governed '  Sy  general  laws,  tb^ix  a  breaking  out  of  a  volcano  so  operates. 
And  I  am  of  opinion  that  the  diminution  of  the  angle  of  the  planes  of  the  two  axes  is  not  the  effect 
of  a  periodical  oscillation,  but  is  tthe  effect  of  the  conservative  power  which  we  every  where  see 
around  us,  operating  to  restore  the  globe  to  the  first  state  from  which  it  has  been  moved,  I  believe 
one  of  the  most  powerful  obstacles,  with  many  persons^  to  the  reception  of  the  opinion,  that  the 
change  in  the  axis  of  the  earth  was  the  effect  of  what  we  vulgarly  call  accident,  is  to  be  fou&d  in 
their  conception  of  the  greatness  of  the  event  or  effect  They  acquire  this  idea  from  a  com- 
parigon  of  th4t  ;eve*$  flitb, themselves,  and  with  every-day  facts,  like  volcanic  captious.  But  the 
idea  ifc  a  &e}u$lW  cme.1  They  ,'cra jht  -to  compare  it  with  the  motions  going  on  among  the  in- 
numerable ,s#»$  'fai&  w^rldl^,  te^ylog  harttib  starry  firmament,  ivhich  our  astronomers  know,  by 
means  of  their  tele&,c$p%,  Wrfe  '£htita$fog;  every  day-^same  suns  appearing  to  rise  into  existence, 
and  some  to  be  destroyed, >r  J&o  cKs^p^n  If  persons  would  think  upon  this,  they  would  see  at 
once,  that  the  changfe  i»  the  #$iS  <ctf  tfee  eaitb is  ;only  a  trifling  matter.  It  will  be  said,  that  if  the 
two  planes  coincided,  the  eqtiaipfj^  be  habitable  from  teat,  and  the  polar 

regions  from  cold.    Well,  and  ivhat!*;tlie;ii  > ;  \Jfijjve»tl|e  poles  habitable  tnw I    The  beat  of  the  one  is 


»  See  Vol.  I.  pp,  304, 305,  note  *. 

*  $tf;was  to  reriiedy  this  defect  that  such  great  mupbers  of  the  Dr uidical  temples  were  built,  with  their  pillars  in  cyclic 
numbers,  and  that  the  arts  of  epic  and  dramatic  poetry,  music,  and  dancing",  were  invented* 


BOOK  V,  CHAPTER  I.   SECTION  4, 


311 


no  more  an  objection  than  the  cold  of  the  other.  But,  after  all,  is  this  so  certain  ?  All  these  con- 
siderations are  mean  and  contemptible  to  the  person  who  duly  estimates  the  immensity  of  the 
universe,  the  diminutive  character  of  our  globe,  and  the  little  nests  of  quarrelsome  pismires  which 
infest  it,  and  fancy  themselves  somebody. 

3,  AH  the  traditions  maintain,  that  a  person  whom  we  call  Noah,  by  some  means,  no  matter 
what  they  were,  foresaw  that  destruction  approached.    Tradition  says,  that  he  erected  pillars  with 
inscriptions  in  the  land  of  Syriad  or  the  holy  Sqra.    This  might  be  the  Syria  of  India  or  of  Pales- 
tine or  of  Egypt,  which  was  meant.    It  also  says,  that  he  buried  the  sacred  books  in  the  city  of 
the  book  Sephora.     We  have  a  Biblos  in  Palestine,  and  the  city  of  Boc-hara  in  North  India,  both 
meaning  city  of  the  Book.    Every  philosopher,  and  every  fool,  knows,  that  floods  have  taken 
place;  and  if  we  consider  them  independently  of  mythology,  and  if  we  use  our  endeavours,  their 
nature  and  effects  may,  perhaps,  in  some  degree,  be  collected  out  of  the  scraps  of  traditions  left  to 
as ;  for  I  see  nothing  improbable  in  truths  having  come  down  to  us  concealed  in  fictions  or  para- 
bles, since  we  know  that  the  use  of  parables  is  one  of  the  most  striking  characteristics  of  the  reli- 
gion which  is  contained  in  these  histories.    Now,  if  we  suppose  that  the  ruin  did  not  happen  in  a 
moment,  but  that  a  year,  or  even  more  time," was  required  to  effect  the  whole  by  successive  earth- 
quakes, is  it  not  possible,  if  such  a  scientific  and  sacerdotal  government  existed  as  I  have  con- 
templated, that  the  supreme  Pontiff  and  his  court  may  have  saved  themselves  and  their  secret 
literature  in  a  ship  or  floating  house  ?     (If  such  a  case  were  to  happen,  in  Europe,  half  the  people 
being  destroyed,  and  tremblings  of  the  earth  still  going  on,  before  the  end  of  the  year,  where,  and 
in  which  of  our  great  men  of  war  would  KING  WILLIAM  and  the  Archbishop  of  Canterbury  be 
found  ?)    And  if  by  this,  or  any  similar  contrivance,  they  saved  themselves,  and  they  never  moved 
far  from  the  ruins  of  the  city  they  previously  occupied,  why  should  it  not  be  the  city  of  Boc-hara 
— the  city  of  letters  or  of  the  look  $    No  person  who  has  read  the  essay  of  Governor  Pownal  on 
the  ships  of  the  ancients,  will  doubt  that  they  had  ships  nearly  as  large  and  nearly  as  sea- worthy 
against  a  rushing  flood,  as  ours.    Suppose  there  were  several  or  many  of  these  ships,  and  that 
only  one  or  two  were  saved  5  the  probability  is,  that  the  Pontiff  or  Patriarch  would  be  in  one  of 
them,  because  he  would  secure  the  best    Why  should  not  this  ship  have  been  built  uppn  the  Ca$« 
plan  Sea?    It  was  the  best,  situated  of  any  place  to  preserve  the  ship  in  a  flood.— But  why  should 

should  nbt  s^.ojfrl^  WlJ^ 

to  sink  Atlantis,  or  t®  tyreafc  l^fel^  a  year  or 

more  ?    If  religious  prejudW^^  theory,  not 

very  dissimilar  to  this,  would  be  tataii^^  i-the  last  case 

is,  if  it  be  probable  at  all,  that  &'1^p$f^  by  symbols,  but  before 

its  discovery  by  syllabic  letters.  The  Dcuidfcal  circles  &ari£  the  numerals,  but  nothing  like  letters, 
and  it  is  worthy  of  observation,  that  the  word  Sephor,  wMefy  is  t)ie  Hebrew  name  of  th$  town 
where  the  books  were  said  to  be  preserved,  means  much  ifc6re  properly  a  cipher  qr  figure  of  nota~ 
tio?$9  than  a  letter.  By  a  little  forcing  letter  may  be  made  out  of  it;  but  its  meaning  is,  symbol  of 
notation.  It  is  also  worthy  of  observation,  that  the  word  used  by  Enoch  for  the  signs  of  the  secret 
things  in  the  book,  is  not  translated  by  Bishop  Laurence  letter,  butc^^^^/rw^^:Qhap. 
Ixvii.  And  by  a  note  on  the  latter  word,  it  is  ex^ained  by  the  word  SGINSJ  this  shews  that,  in 
the  Bishop's  opinion,  letter  is  not  meant.  His  explanation  can  apply  to  nothing  but  symbols 
shnil&r  to  tfaq&e  of  fifje  Chinese, 

4,  Sucti  pfcrs&ws  ris  nmy  feel  disposed  to  take  offence  at  my  doctrine,  that  the  flood  may  not 
have  been  universal,  or  think  that  the  theory  which  I  have  propdsed  in  Volume  L  pp*  293,  294 


312  CAUSE  AND   EXTENT  OF   THE 

of  this  work  unsatisfactory,  I  refer  to  Diss.  VL  of  Vol.  III.  of  the  Morsels  of  Criticism,  by  Mr.  Edward 
King,  who  will  not  be  accused  of  want  of  piety  and  orthodox  religion.  Mr,  King  shews  very  satis- 
factorily, that,  in  the  flood  of  Noah,  according  to  the  fair  construction  of  the  Mosaic  text,  the  who  e 
surface  of  the  world  was  not  covered  with  water,  nor  the  whole  of  mankind  drowned.  What  I 
have  said  respecting  the  violent  change  is  perfectly  in  accordance  with  Cuvier5s  observation,  that 
the  revolutions  of  the  world  have  not  been  gradual,  but  sudden  and  violent  5  *  and  what  I  have 
said  above  respecting  the  flood  not  having  covered  the  whole  world,  is  perfectly  in  accordance  with 
what  he  has  observed,  that  the  marine  remains  are  not  to  be  found  on  the  tops  of  the  highest 
mountains.2  Thus  I  have  both  the  first  geologists  and  first  divines  on  my  side  in  this  matter. 
We  might  speculate  to  eternity,  but  it  is  impossible  for  us  to  know  how  a  sudden  change  in  the 
earth's  axis  would  operate,  or  what  would  be  its  effects.  The  Pyramids  of  Egypt  are  of  such  a 
nature,  that  I  think  it  not  impossible  that  they  may  have  escaped  entire  when  every  other  building 
in  the  world  was  tumbled  down-  But  my  reader  is  not  to  suppose  that  I  mean  this  to  be  the 
flood  which  threw  up  Mount  Blanc  or  Chimborazo,  but  a  much  later  one,  which  I  have  sup- 
posed laid  bare  the  Delta  of  Egypt  and  broke  down  the  banks  of  the  Euxine,  &c.  If  we  suppose 
this  to  be  the  case,  we  readily  account  for  the  Druidical  and  Cyclopaean  buildings  found  every 
where,  and  for  the  apparently  long  interregnum  of  darkness  which  seems  to  have  taken  place 
between  their  being  built  and  that  of  the  oldest  of  the  modern  ancient  edifices  and  empires.  It 
may  be  that  most  anciently  the  planes  of  the  equator  and  the  ecliptic  coincided,  that  they  were 
placed  at  an  angle  by  a  convulsion,  that  this  angle  was  considerably  larger  than  it  is  at  this  mo- 
ment,  and  thafc.it  is  gradually  decreasing*  In  that  case  the  ppla^jj&gions  must  have  formerly  been 
much  warmer,  than  they  are  now^  ,&&$*  &'  consegfeentse,  raiay  h&re  <>een  fit  for  the  residence  of 
plants  i^hich  Vc  &0w  find ;  only-  ip  warmer  cljicqat,e^  For  any  thitig  we  know,  the  reduction;  iof  this 
angle  m4y  have  proceeded  morfe  rapidly  at  first  than  ,it  has  done  in  later  ages,  and  ttiitf  would 
account  for  the  remains  of  plants  which  are  not  found  growing  there  now;  No  doubt  the  change 
in  the  earth's  &sis  would  'catywi  .very  great  niiscfcief ;  but  the  assertion,,  that  the  least  check  to  the 
motion  of  the  earth  would  cause  infinite  mischief,  is  but  a  gratuitous,  dogmatical  assertion,  neces- 
sarily made  in  ignorance.  I  have  a  right  to  suppose  only  just  so  much  retardation  to  take  place  as 
would  produce  the  effects  which  we  see  and  experience.  Besides,  the  change  might  be  along 
with,  rather  than  against,  the  earth's  motion,  and  this  would  make  a  great  difference.  That  our 
country  is  gradually  growing  colder  is  proved  decisively  by  the  records  of  the  suits  in  the  exche- 
quer between  the  parsons  and  the  farmers  for  the  tithe  on  wine.  Every  body  knows  that  the 
northern  and  central  parts  of  Britain,  indeed,  not  any  part  of  it,  can  now  produce  good  wine* 

An  ingenious  writer  in  an  American  journal  has  made  some  striking  observations  on  the  Deluge. 
He  says,  "There  are  many  indications  that  a  powerful  current  has  passed  over  the  continent  of 
"  Aniericft  jFjtrqm,  noyt^ij  tq  sopth,  and  the  author  of  this  article  accounts  for  these  appearances,  by 
"  sttppomn^jthat  a '^ftn1^  txas  'fa  some  period  taken  place  in  the  velocity  of  the  earth's  motion  on 
"  her  axis/  Ttoe  ityfyp&tf  :tbe  ea^kiat  ttye  equator  revolves  at  the  rat^  of  more  than  1,000  miles 
**  per  hour,  or  150(J  ^t^^jgMs^  is  about  the  Velocity  of  ji*  cannon  ball-  We  have  no 

<*  idea  of  circular  motion  MJ^,tM^;  >$  wheel,  of  wrought  iron,  of  three  feet  in  diameter,  will  fly  in 
te  pieces  before  it  reaches  a  velocity ,'ojf  4(00  feet  per  aepond.  Supposing  the  earth  should  be  slightly 
"  checked  in  her  daily  naotion-^thie  ;P&ci8$  0ceati  would  i£  a  moment  rush  over  the  Andes  and 
u  Alleganies  into  the  Atlantic — the  .^atijtic>  nttc^  sweep  pver  Europe,  Asia,  and  Africa — and  i»  a 
"  few  hours  the  entire  surface  of  the  earth  would  be,  covered  with  rushing  torrents,  excepting  the 


Jameson's  Cuvier,  pp.  15,  16,  4th  Ed.  1822.  *  Ih.  p  18, 


BOOK  V,   CHAPTER  I.  SECTION  5.  313 

*e  vicinity  of  the  Poles,  The  appearances  presented  on  the  surface  of  the  earth  are  precisely  such 
"  as  we  would  [might]  expect  after  such  a  ca,t,&strofhQ"'~&ilKman*s  Journal.  The  probability  is, 
I  think,  that  a  great  flood  did  take  place  more  than  two  thousand,  but  not  more  than  about  three 
thousand,  years  before  Christ,  which  destroyed  the  greatest  part  of  mankind,  leaving  only  a  few 
persons  in  different  places.  I  am  very  much  inclined  to  believe  that,  at  the  bottom  of  perhaps 
every  mythic  history,  there  exist  some  truths.  Now,  nothing  could  be  more  easy  to  transmit  by 
memory  than  such  a  bare  fact  as  that  of  the  sinking  of  an  island,  or  that  of  a  great  flood.  And  I 
know  nothing  more  likely  than  that  it  should  have  been  made  into  a  mythos— that  it  should  have 
been  made  subservient  to  the  purposes  of  the  priesthood.  Beyond  the  aera  of  Nabonassar,  or 
about  the  first  Olympiad  or  the  founding  of  Rome,  which  is  as  far  back  as  the  memory  of  man  may 
be  supposed  to  extend,  and  before  Herodotus,  the  first  historian,  wrote,  history  is  mere  mythosj 
as  Diodorus  Siculus  .properly  represents  it.  In  some  instances,  as  in  the  case  of  Rome,  instead  of 
history ,  the  mythos  was  continued  to  a  much  later  date.  It  is  possible  that  the  inhabitants  of  the 
world,  at  the  time  of  the  last  flood,  may  have  had  traditions  of  former  floods  having  taken  place  a 
few,  perhaps  four  or  five,  hundred  years  previously,  which  may  have  served  to  warn  them,  together 
with  some  symptoms  of  which  we  know  nothing,  that  another  concussion  was  likely  to  happen. 
The  words  of  the  book  of  Enoch  imply  that  Noah  and  others  learned  from  secret  science  that  it 
would  happen.  If  the  change  were  caused  by  a  comet,  is  it  not  possible  that  the  persons  who 
were  so  profoundly  skilled  in  astronomy,  as  to  be  the  inventors  of  the  Neros,  may  have  been  able 
to  calculate  the  period  of  one,  aud  to  foresee  that  it  would  come  near  enough  to  the  earth  to  cause 
the  mischief  Enoch  says,  "  Respecting  the  MOONS  have  they  inquired,  and  they  have  known 
"  that  the  earth  will  perish  with  those  who  dwell  upon  it,"  Again,  "  They  have  discovered 
"  secrets,  but  thou  art  free  from  the  reproach  of  discovering  secrets."  Chap  hdv.  Sect.  ariL  If 
the  word  translated  moons  had  been  planetary  bodies,  it  would  have  been  instantly  applicable  to 
the  knowledge  of  comets ;  and  I  think  there  is  a  strong  probability  that  such  ought  to  be  the 
translation.  In  numbers  of  places  the  book  of  Enoch  shews  a  knowledge  of  judicial  astrology, 
and  speaks  of  reading  the  course  of  events  in  the  stars,  similar  to  the  expression  of  Jacob  and  his 
children.  All  these  expressions  might  really,  though  perhaps  secretly,  be  meant  to  apply  only  to 
the  future  planetary  motions.  Under  all  the  circumstances  I  cannot  think  it  improbable  that  the 
change  in  the  axis  of  the  earth  .should  have  been  caused  by  a  comet,  nor  that  Its  approach  to  the 
earth  and  th^vmischief  which  it  was  likely  to  cause,  should  Ijave  been  kuowh  to  ttie  antediluvians 
— persons  learned  enough  in  astronomy  to  be  the  inventors  of  the  .cycle  of  the  Neros.  Reason, 
natural  philosophy,  and  sacred  and  profane  tradition,,  all  support  the  justness  of  this  conclusion. 
In  aid  of  history  and  astronomy  we  can  also  cite,  the  opiniqn  of  some  of  the  first  geologists : 
MM.  Cuvier,  Deluc,  and  Doloraieu,  affirm  ".thai  if  there  is  any  circumstance  thoroughly  e,sta- 
**  blished  in  geology,  it  is,  that  the  crust  of  our  globe  has  been  subjected  to  a  great  and  sudden 
"  revolution— not  farther  back  than  five  or  six  thousand  years  ago  jw— that  the  countries  now  in- 
habited had  been  before  inhabited,  if  not  by  mankind,  at  least  by  land  animals ;  consequently,  one 
preceding  revolution,  at  least,  had  overwhelmed  them  with  water;  and  that  if  we  may  judge  by 
the  different  orders  of  animals,  whose  remains  are  found  therein,  they  had  perhaps  undergone  two 
or  thtfee  irruptions  of  the  sea. *  '  ; 

5.  The  assertion  of  the  book  of  Enoch,  that  the  axis  of  the  earth  was  changed,  was  supported 
by  Plato,2  and  the  inclination  of  the  earth's  axis  was  well  known  to  the  Greeks,  and  was  called 

1  Jameson^  Cuvier,  pp.  173—175,  4th  Ed.  1822. 

*  See  Volume  I  p.  203.    N.  B.    The  suspicion  which  I  have  stated  in  the  page  here  referred  to,  that  the  word 
LO£UK  related  to  the  elliptic  orbits  of  the  planets,  must  be  considered  as  erroneous— to  be  unfounded. 
VOL*  it.  2  s 


314  FLOODS  OP  OGYGES  AND  IN  AC  HCS,~  COMETS  HELD  TO   BE   PLANETS. 


$.  This  inclination  was  also  well  known  to  the  Indians.  There  is  a  very  remarkable  pas- 
sage in  Plutarch  :  "  It  was  the  doctrine  both  of  Diogenes  and  Anaxagoras,  that  after  the  creation 
"  or  primary  constitution  of  the  world,  and  the  production  of  animals  out  of  the  earth,  the  world, 
u  as  it  were  of  its  own  accord,  was  bent  or  inclined  towards  the  South.  And  truly  it  is  probable 
Cf  this  inclination  was  the  effect  of  Providence,  on  purpose  that  some  parts  of  the  world  might  be- 
"  come  habitable,  and  others  uninhabitable,  by  reason  of  the  difference  of  the  frigid,  torrid,  and 
"  temperate  climates  thereof."  l 

6.  "  Varro  places  the  deluge  of  Ogyges,  which  he  calls  the  first  delitge,  400  years  before  Inachus, 
ff  (a  priore  cataclysmo  quern  Ogygium  dicunt,  ad  Inachi  regnum,)  and  consequently  before  the  first 
"  Olympiad,  This  would  refer  it  to  a  period  of  23/6  years  before  Christ,  and  the  deluge  of  Noah, 
w  according  to  the  Hebrew  text,  is  2349—  only  twenty-seven  years  of  difference.  This  testi- 
"  mony  of  Varro  is  substantiated  by  Censorinus  de  Die  Natali,  cap.  xxi."  2  Here  we  have  a  most 
important  Gentile  confirmation  of  the  Mosaic  record,  affording  a  very  strong  probability,  indeed, 
when  united  to  the  singular  circumstance  of  a  comet  which  I  shall  presently  notice,  a  proof  of  its 
truth.  The  dates  are  as  nearly  identical  as  can  be  expected  by  any  one  who  pays  due  attention  to 
the  difficulty  of  keeping  a  record  of  time  in  those  remote  ages,  and  this  without  making  any  allow- 
ance for  disturbing  forces,  which  may  be  expected  to  have  operated.  This  western  evidence  is 
again  confirmed  by  evidence  in  the  East.  But  those  who  have  read  what  I  have  stated  of  the 
Mosaic  mythos  in  China,3  will  not  be  surprised  to  learn,  that  the  time  of  its  first  king  or  emperor, 
Yao,  who  drained  and  rendered  the  country  habitable,  is  placed  about  the  year  2333  B.  C.  Here 
we  have,  evidently,  the  flood  and  the  God  lao  of  the  Jews.4 

7-  Aristotle  says,5  "  that  the  Pythagoreans  held  a  comet  to  be  one  of  the  planets  which  appears 
"  after  a  long  interval  of  time,  and  which,  at  the  apex  of  its  very  elliptical  orbit,  is  at  as  small  a 
"  distance  from  the  sun  as  the  planet  Mercury.  Now  the  Chaldaeans  held  comets  to  be  planets  $6 
**  and  the  Egyptians  predicted  their  returns"7  We  must  not  forget  this  observation  of  Sir  William 
DrumniondX  that  the  Egyptians  predicted  the  returns  of  comets,  and  for  a  reason  which  my 
reader  will  find  hereafter,  I  think  it  right  to  remind  him,  that  it  was  a  Chaldsean  astronomer,  called 
Sosigenes,  from  Egypt,  who  corrected  the  calendar  for  Julius  Caesar.  Professor  Anthom,  in  his 
Lempriere,  says,  "  Plato  informs  us,  that  in  the  time  of  Atreus  the  motion  of  the  firmament  had 
"  changed  in  such  a  manner,  that  the  sun  and  all  the  stars  had  begun  to  rise  where  formerly  they 
<*  had  set,  and  to  set  where  they  had  been  accustomed  to  rise  ,•  in  a  word,  the  machine  of  the  world 
"  was  moved  in  a  way  contrary  to  that  in  which  it  had  been  before.  It  is  evident,  from  the  seve- 
"  ral  parts  of  his  relation,  that  he  speaks  of  a  confused  and  perplexed,  and  consequently  a  very 
**  ancient  tradition.  In  his  Timaeus,  however,  he  makes  the  Athenians  to  have  first  learned  it  from 
*c  Solon  5  which  would  seem  to  favour  the  idea  that  the  latter  had,  like  Herodotus,  received  it  from 
*c  the  priests  of  Egypt*  Pomponius  Mela  speaks  of  the  same  tradition,  as  also  Plutarch,  Achilles 
-  <f  Tatius,  Solinus,  ajid  many  other  writers.  Astronomers,  however,  insist,  that  the  idea  of  such 
"  an1  interruption  of  the  regular  motion  of  the  earth,  as  this  phenomenon  would  have  required,  is 
"  not  for  a  moment  to  be  entertained,  and  that  if  it  had  taken  place,  it  would  have  left  physical 
"  traces  behind  ;  besides,  the  figure  of  the  earth  shews,  they  maintain,  that  its  revolutions  have 
"  been  uniform  sJnce  the  flood.  We  leave  the  present  subject  with  them  and  the  ancients/'8  — 

1  De  Placitis  Philos.  Lib.  il  Cap.  viii.  apud  Whiston's  Theory,  B.  II  p.  107?  where,  ia  pp.  102,  103,  may  be  seen 
the  confirmatory  opinions  of  Leucippus,  Laertius,  Democritus,  and  Empcdocles, 

*  Jameson's  Cuvier,  p.  205,  4tli  Ed  3  See  supra,  pp.  19,  36,  9?.  4  Jameson's  Cuvier,  p.  239,  4th  Ed. 

*  Meteorolog.  Lib.  i.  6  Senec.  Qusest,  Nat. 

7  Diodor.  Mb.  i.,  Drummond,  Class.  Joura.  Vol.  XVI.  p.  157.  8  Lempriere,  in  voce  Phaeton. 


BOOK  V.   CHAPTER  I.  SECTION  8,  315 

With  whom  /will  not  leave  it.  Very  true  it  Js  that  the  motion  has  probably  been  uniform  since  the 
catastrophe  of  the  flood  was  finished;  but  this,  THE  FLOOD,  is  the  wry  thing  which  we  are  talking 
about.  It  by  no  means  follows,  that  there  has  been  no  flood  since  the  throwing  up  of  Chimborazo* 
Again  I  repeat,  it  is  clear  that  there  have  been  different  floods,  and  we  can  never  know,  at  least 
we  do  not  knoiv,  whether  the  last  flood  did  or  did  not  throw  up  Chimborazo,  although  there  may 
exist  circumstances  enough  to  decide  our  opinion.  The  author  says,  that  if  the  motion  of  the 
earth  had  been  interrupted,  it  would  have  left  physical  traces  behind.  Good  God!  what  can  this 
gentleman  mean  ?  Are  there  not  physical  traces  every  where  ?  Are  not  Chimborazo  and  Mount 
Blanc  physical  traces  ?  Can  we  take  a  single  step  without  treading  on  them  ?  The  difficulty  is 
not  in  finding  no  traces,  but  in  finding  too  large  ones,  and  too  many  of  them.  I  speak  not  now  of 
the  processes  by  which  the  strata  of  the  earth  were  deposited  5  but  every  thing  tends  to  shew  that 
the  last  change  has  been  sudden  and  violent 

8.  I  now  beg  my  reader  to  look  back  to  what  I  have  said  in  my  CELTJ&  DRUIDS,  p.  8,  and  in  the 
Preliminary  Observations,  (Vol.  I.  p.  2,)  respecting  the  origin  of  the  seven-day  cycle ;  then  in  pp. 
2/5 28, 291,  293,  and  273,  note,  for  what  has  been  said  respecting  the  flood  or  floods;  to  consider 
the  universal  tradition  that  it  was  caused  by  the  sudden  change  in  the  direction  of  the  earth's  axis, 
as  I  stated  in  the  note,  in  Vol.  I.  pp.  29, 30;  and  that,  in  consequence,  the  length  of  the  year  was 
changed  from  360  to  365  days,  and  the  length  of  the  month  shortened  from  30  to  28  and  27  days. 
Now  it  is  remarkable  that,  in  Mexico,  they  have  two  weeks,  one  of  3  and  one  of  5  days,  but  not 
one  of  7  days.  This  seems  to  shew  that  they  separated  from  the  old  world  before  the  change  of  the 
axis  took  place.  This  will  make  no  material  difference  in  my  theory  of  the  invention  of  figures 
and  letters ;  because,  instead  of  dividing  the  moon's  period  into  fourteen  and  seven,  they  would 
act  precisely  on  the  same  principle,  and  divide  it  into  fifteen,  and  three  fives,  and  ten  threes.  * 
The  Javanese  have  the  week  of  five  days :  on  every  first,  they  have  their  market,  as  was  anciently 
the  case  with  our  Sunday;  and  they  say,  that  the  origin  and  names  of  the  days  of  their  week  are 
unknown  ;  but  they  have  a  tradition,  that  they  were  taken  from  colours  and  the  division  of  the 
horizon.  This  is  evidently  the  zodiac,  when  the  two  planes  coincided.  The  evidence  concerning 
this  question  of  the  change  in  the  earth's  axis  is  one  thing,  the  belief  of  most  persons  respecting 
it  is  another.  With  the  latter  I  do  not  concern  myself;  to  the  former,  the  evidence  is  clearly  in 
favour  of  a  sudden  and  violent  change  having  taken  place,  which  caused  a  very  great  flood ;  but 
this  must  hav$  been  before  the  building  of  the  Pyramids,  and  must  also  have  been  before  the  flood 
which  destroyed  Maha-balipore  3  and  yet,  of  course,  it  must  have  been  since  the  creation  of  man. 
I  can  readily  imagine  an  overflowing  so  great  as,  in  a  very  small  space  of  time,  to  have  rushed 
over  nearly  the  whole  earth,  in  successive  waves,  so  as  not  to  have  destroyed  every  individual,  but 
to  have  left  alive  a  very  few  persons,  and  that  few  to  have  perpetuated  the  race.  One  flood  might 
be  occasioned  by  successive  convulsions  of  the  earth,  bursting  the  crust  of  the  globe  as  we  see  i$. 
There  requires  no  miraculous  interposition,  if  we  suppose  that  in  the  intervals  between  the  shocks 
of  earthquakes,  when  the  face  of  the  globe  might  indicate  renewed  convulsions,  a  few  of  the  more 
easily  frightened  inhabitants  might  be  able  to  save  themselves  in  boats  or  on  rafts.  Perhaps  a 
few  of  them,  cast  on  elevated  lands  by  the  wave  and  left  there  on  its  recession,  might  be  able  to 
save  themselves  in  several  parts  of  the  world ;  and,  in  the  same  manner,  a  certain  number  of  the 
animals  might  be  preserved,  arid  others  lost,  of  which  we  now  have  only  the  remains.  And  the 
same  effects  may  have  been  produced  if  we  suppose  the  crust  of  the  earth  to  have  been  burst  by 


1  Crawfurd,  Hist.  Ind.  Archipel.  Vol.  I.  p.  289.) 


316  WHISTON  ON  YEAR  OF  360  DAYS. 

the  irruption  of  the  central  water  from  below,  which  may  have  been  occasioned  by  the  conjunction 
of  a  body  with  the  moon,  thus  causing  an  immense  tide.  Had  the  change  in  the  axis  of  the  earth 
been  asserted  in  Genesis,  we  should  never  have  heard  the  last  of  the  wisdom  of  that  book.  Ail  the 
world,  philosophers  and  devotees,  would  equally  have  received  the  assertion ;  but,  because  it  is  not 
there  stated,  though  a  consequence  of  it  is,  viz.  the  year  having  only  360  days,  it  is  believed  by 
none,  notwithstanding  all  ancient  tradition,  natural  history,  and  circumstantial  evidence,  are  in  its 
favour.  Forster1  says,  the  Hindoo  year  is  360  days.  M.  Adrian  Balbi,  in  his  Ethnography  of 
the  Globe,  says,  "11  est  bon  aussi  de  rappeler  a  nos  iecteurs  que  les  Mexicans  avaient  des  semaines 
**  ou  petits  pgriodes  de  5  jours,  comme  les  peuples  du  royaume  de  Benin  et  les  anciens  Javanais, 
"  de  mois  de  20  jours,  des  ann6es  civiles  de  18  raois,  des  indictions  de  13  ans,  des  demi-sifccles  de 
52  ans,  et  des  stecks  ou  viellesses  de  104  ans."  Here  we  have  the  year  of  360  days. 

We  will  now  inquire  what  the  ancients  thought  upon  this  subject. 

9.  I  had  collected  a  variety  of  authorities  to  prove  that  the  ancients  held,  that  both  the  civil  and 
tropical  year  consisted  of  360  days,  and  the  month  of  30  days,  when  I  obtained  WHJSTON'S  Theory 
of  the  Earth,*  in  which  I  discovered  that  this  had  been  proved  by  NEWTON, 3  and  that  he  had 
already  demonstrated  the  truth  of  my  doctrine.  As  I  consider  this  of  great  importance,  and  my 
reader  may  not  be  able  easily  to  obtain  Whibton's  work,  and  if  he  could,  he  would  find  the  proofs 
encumbered  with  much  unnecessary  matter,  I  shall  copy  them  on  this  point,  though  they  are 
rather  long,  and  give  those  proofs  instead  of  my  own. 

"  The  most  ancient  civil  year  in  most  parts  of  the  world  after  the  deluge  $  and  also  the  tropical 
"  solar  and  lunar  year  before  the  deluge,  contained  just  twelve  months  of  thirty  days  a-piece,  or 
"  360  days  in  the  whole. 

"  First.— I  shall  endeavour  to  prove,  that  the  most  ancient  year  in  civil  use,  almost  throughout 
"  the  world,  for  several  ages  after  the  deluge,  contained  exactly  360  days,  or  12  months  of  30  days 
"  a-piece.  Secondly.— That  before  the  deluge,  not  only  the  civil  year,  but  also  the  tropical  solar 
"  year,  wherein  the  sun  passes  through  the  ecliptic  to  the  same  point  from  whence  it  began  \  and 
u  likewise  the  lunar  year,  consisting  of  12  Synodical  months,  each  from  new  moon  to  new  moon, 
u  or  from  full  moon  to  full  moon,  were  severally  just  360  days  long,  and  consequently  that  the 
(e  lunar  month  was  exactly  30  days. 

"  And,  first,  I  am  to  prove  that  the  most  ancient  civil  year  and  month  were  of  this  length  in 
u  most  places  after  the  deluge. 

"  (1.)  This  appears  by  that  testimony  mentioned  in  Georgius  Syncellus,  which  informs  us,  that 
"  the  additional  five  days,  even  amongst  the  Egyptians,  one  of  the  most  ancient  and  learned  na~ 
"  tions  in  the  world,  were  not  originally  added  to  the  360  days,  or  12  months  of  30  days  a-piece, 
"  of  which  their  year  consisted,  but  were  introduced  about  a  thousand  years  after  the  deluge  $  so 
"  that  till  that  tiipe,  their  ancient  year  appears  to  have  been  no  more  than  360  days. 

"  (2.)  This  argument  from  the  latter  introduction  of  the  five  additional  days,  receives  some  con- 
"  firmation  from  the  place  they  always  possest  in  the  year,  even  after  they  were  introduced  in  the 
"  Egyptian  and  thence  in  the  Nabonassarean  form,  which  was  at  the  end  of  the  whole  year,  as 
"  additional  or  superabundant  days  $  which  manner  of  adding  them  at  the  year's  end  seems  na- 
"  turally  to  imply,  that  the  several  months  had  been  so  long  stated  at  30  days  a-piece,  and  so  the 
"  whole  year  at  just  360  days,  that  they  could  not  think  fit  to  alter  them,  but  only  ventured  to  add 

1  Sketches  of  Hindoos,  p.  40,  *  Hypotheses,  Book  II.  pp.  144-181. 

3  Vide  Rev.  Dr.  Barret's  Enquiry  into  the  Constellations,  pp,  8,  &c. 


BOOK  V.  CHAPTER  I.  SECTION  9.  317 

*  five  days  at  the  end  of  the  year,  which  indeed  were  scarce  accounted  a  part  of  it :  still  implying 
"  and  supposing  that  the  ancient  and  stated  year  was  made  up  of  12  months  of  30  days  a-piece, 
"  or  of  360  days  in  the  whole,  and  no  more. 

"  (3,)  And  what  is  but  conjectured  at  in  the  last  argument,  is  particularly  asserted  in  a  famous 
"  tradition  in  Plutarch,  from  whence  it  appears  that  the  ancient  Egyptian  year  was  no  more  than 
"  360  days,  and  that  the  five  Epagomena  were  not  looked  upon  as  proper  parts  either  of  the  year 
"  or  of  any  of  its  months  \  but  as  days  belonging  to  the  nativities  of  five  several  Egyptian  deities, 
"  who,  as  this  present  piece  of  mythology  supposes,  were  to  be  bom  neither  in  any  year,  nor  in 
"  any  month,  and  that  thereupon,  these  five  days  were  added  to  the  ancient  year ;  which,  there- 
"  fore,  before  this  addition  was  made,  contained  no  more  than  360  days, 

*c  (4.)  That  the  most  ancient  Chaldean  or  Babylonian  year  was  just  360  days,  appears  by  that 
"  number  of  furlongs  for  the  compass  of  the  walls  of  Babylon,  which,  as  Q,  Curtius  and  Tzetzes 
"  affirm,  were  built  in  a  year,  a  furlong  each  day.  For  though  some  who  wrote  about  the  time  of 
"  Alexander  the  Great,  and  seem  to  have  known,  either  that  the  solar  year  was  365  days  long,  or 
"  the  astronomical  year  at  Babylon  itself  was  of  that  length,  do  say  that  the  compass  of  the  walls 
**  was  365  furlongs ;  yet  Ctesias,  who  wrote  before  that  time  in  the  reign  of  Artaxerxes  Memor, 
"  says  with  greater  probability,  that  the  number  of  furlongs  was  but  360.  And  since  even  those 
"  later  writers  add,  that  Babylon  was  as  many  furlongs  in  compass  as  there  were  days  in  the  year ; 
"  'tis  more  than  probable  that  they  erroneously  concluded  from  thence,  that  because  the  tropical 
"  year  (or  the  astronomical  year  of  Nabonassar)  had  365  days  in  it,  therefore  Babylon  was  365 
"  furlongs  in  compass*  Thus  then  we  see  the  testimonies  of  several  authors  that  the  walls  of  Ba- 
"  bylon  were'  as  many  furlongs  in  compass  as  there  were  days  in  the  year  5  and  that  the  oldest 
a  and  best  testimony  asserts  that  they  were  360  furlongs  in  compass  $  wherefore  it  must  be 
"  concluded  highly  probable  at  least,  that  the  most  ancient  Babylonian  year  was  exactly  360  days 
"  long, 

"  (5.)  All  this  is  more  My  confirmed  by  a  contemporary  author,  the  Prophet  Daniel,  who  lived 
"  and  wrote  in  Babylon,  in  the  reign  of  Nebuchadnezzar,  who  built  those  walls.  For  Daniel  by 
"  his  time,  times  and  a  half}  or  three  years  and  a  half,  as  we  are  sure  from  St.  John's  exposition  of 
"  them,  means  1260  days ;  and  consequently  by  a  single  time  or  one  year,  me^ns  no  more  than 
"  360  days  5  according  to  the  usual  computation  of  the  age  and  nation  in  which  he  live^.  , 

"  (6.)  We  find  also  several  footsteps  and  remains  of  this  old  year  in  the  Medo-Persian  monar- 
"  chy  which  subdued  the  Babylonian.  As  in  the  360  channels  which  Cyrus  put  to  make  the  river 
st  Gyndes  fordable  for  his  army,  when  he  went  on  his  expedition  against  Babylon  \  and  (if  Jose- 
"  phus  be  not  mistaken)  in  the  360  Satrapae  which  Darius  set  over  so  many  provinces  of  his  em- 
"  pire.  Thus  also  the  sacred  historian  assures  us*  that  King  dhosuerus  made  a  feast  unto  all  his 
"princes  and  his  servants  many  days,  even- 180  days,  i.  e,  a  just  half-year's  feast,  that  number  being 
u  exactly  half  360.  Thus  also  the  Periodus  Magorum,  mentioned  by  Scaliger,  was  360,000  years, 
"  i.  e,  days,  or  a  just  millennium.  In  all  which  instances  a  plain  reference  is  had  to  the  year  of 
"  360  days  then  in  use. 

"  (7.)  That  the  Persian  year  contained  but  360  days  is  still  more  evident  from  the  testimonies 
"  of  Plutarch  and  Q,  Curtius,  who  affirm  that  the  number  of  royal  concubines  to  more  than  one 
«  of  the  Persian  kings,  was  just  360.  And  we  know  both  from  Scripture  and  Herodotus,  that 
"  they  went  in  constant  courses  to  their  kings*  And  since  their  number  answers  so  exactly  to 
"  the  days  in  the  ancient  yeary  according  to  the  other  testimonies  $  since  also  a  year  is  so  natural 
**  and  obvious  a  length  for  one  of  those  courses  j  nay,  since  Diodorus  Siculus 'directly  affirms  that 


318  WHISTON  ON  YEAR  CXF  360  DAYS* 

"  the  Royal  concubines  were  just  as  many  as  the  days  of  the  year,  it  is  plain,  the  Persian  year 
<<  had  just  360  days.  Nay,  even  in  much  later  times  we  find  in  the  Arabic  historians,  that  Ardshir 
"  Ebn  Babec,  who  was  king  of  Persia,  in  the  third  century  of  Christianity,  was  the  author  of  the 
"  play  which  we  call  Tables ;  in  which  he  appointed  twelve  houses  or  Areolse  to  correspond  to  the 
e*  12  months  of  the  year,  and  30  calculi  or  Tablemen,  to  answer  to  so  many  days  in  every  month : 
fc  a  plain  instance  (if  not  of  the  then  present  length  of  the  Persian  year  and  months,  yet  at  least) 
"  of  the  tradition  they  still  retained,  that  originally  the  Persian  year  was  just  360  days,  containing 
**  twelve  months  of  30  days  a-piece. 

**  (8.)  There  is  also  no  small  probability,  that  the  most  ancient  year  of  the  Mexicans  in  North 
**  America  (who  seem  to  have  had  their  original  from  some  of  the  eastern  nations)  was  also  exactly 
cc  360  days.  .This  people  (as  Joseph  Acosta,  amongst  others,  informs  us)  c  divided  their  year  into 
"  c  months,  to  [each  of]  which  they  gave  20  days,  wherein  the  360  days  are  accomplished,  not  com- 
"  'prehending  in  any  of  these  months,  the  5  days  that  remain  and  make  the  year  perfect.  But  they 
**  *  did  reckon  them  apart  at  the  end  of  the  year,  and  called  them  days  of  nothing  ;  during  which 
"  *  the  people  did  not  any  thing,  neither  went  they  to  their  temples,  but  occupied  themselves  only 
"  *  in  visiting  one  another,  and  so  spent  the  time.  The  sacrificers  of  the  temple  did  likewise  cease 
"  *  their  sacrifices/  Since  then  the  Mexicans,  even  till  these  later  times,  esteemed  as  nothing 
"  those  five  days  that  were  added  to  the  360  at  the  end  of  the  year,  and  accordingly  spent  them 
"  in  mere  idleness  ;  it  is  very  probable  they  did  this  to  signify  that  those  additional  days  were  not 
**  to  be  looked  upon  as  any  real  part  of  the  year,  as  they  certainly  were  not  of  any  of  its  months  5 
"  or  at  least,  to  signify  that  they  did  not  originally  belong  to  the  year,  but  were*  added  to  it  in 
"  later  times,  to  make  it  more  agreeable  to  the  solar  year.  And  if  so,  it  must  be  allowed  that  the 
"  primitive  year  of  the  Mexicans  contained  just  360  days,  and  no  more, 

"  (9*)  The  only  year  among  the  ancient  Greeks,  and  the  nations  descended  from  them,  that  can 
"  come  in  competition  with  this  year  of  360  days,  is  the  tropical  year  or  a  year  made  very  nearly 
"  equal  to  the  tropical  by  cycles  of  years,  or  proper  intercalations  of  months  or  days  in  certain 
"  revolving  periods.  And  that  this  year  was  not  originally  in  civil  use  amongst  them,  appears 
"  very  probable  from  the  most  ancient  manner  of  determining  the  seasons  of  the  year,  which  was 
"  not  done  by  the  names  of  the  months  and  days  of  the  civil  year,  but  by  the  heliacal  rising  and 
**  setting  of  the  fixed  stars,  as  is  well  known  to  all  that  are  conversant  in  the  old  poetry  and  astro- 
"  nomy.  Now,  if  the  tropical  year,  or  a  year  made  equivalent  to  it  by  proper  intercalations,  had 
**  been  the  civil  year,  it  can  hardly  be  imagined  that  the  easy  and  obvious  method  of  reckoning  the 
"  seasons  by  the  months  and  days  of  the  civil  year  should  be  entirely  neglected;  and  so  odd  and 
cc  troublesome  a  method  as  that  of  fixing  them  by  the  heliacal  rising  and  setting  of  the  fixed  stars, 
"  should  be  entertained  in  its  stead.  And  in  confirmation  of  this  reasoning,  Diogenes  Laertius 
"  says,  that  Thales  the  Milesian  was  the  first  of  all  the  Greeks  who  discovered  the  length  of  the 
"  four  seasons  of  the  year,  and  that  the  tropical  year  was  365  days  in  length.  And  though  Solon 
"  is  said  to  have  made  the  month  conformable  to  the  motion  of  the  moon  at  Athens,  yet  even  he 
"  himself  was  utterly  ignorant  of  the  tropical  year,  if  he  really  had  that  discourse  with  Croesus, 
"  king  of  Lydia,  which  Herodotus  relates  he  bad.  For J  he  there  supposes,  that  if  the  year  of  360 
««  days  had  an  embolimary  month  of  30  days  added  to  it  every  other  year,  it  would  thereby  become 
"  equal  to  the  tropical  year.  Whereby  it  is  plain,  fce  took  the  tropical  year  to  be  375  days  long, 
**  which  is  above  9  days  and  18  hours  more  than  the  truth.  Wherefore  I  think  it  may  be  con- 
tt  eluded,  that  till  after  the  time  of  Solon  (or  if  this  discourse  with  Crc&sus  be  feigned  by  Herodo- 
"  tus  under  Solon's  name,  then  even  till  Herodotus's  time,  which  is  above  100  years  later)  the 


BOOK  V.  CHAPTER  I.  SECTION  9.  319 

"  ancient  Greeks  were  generally  ignorant  of  the  true  length  of  the  tropical  year  5  and,  conse- 
c<  quently,  the  most  ancient  Grecian  year  was  not  equal  to  the  tropical.  And  if  so,  the  following 
**  ancient  testimonies  will  be  undoubted  evidence  that  it  was  of  no  other  length  than  360  days. 

"  (10.)  That  the  ancient  year  of  Greece,  Lydia,  and  the  Grecian  colonies  in  Asia,  was  just  360 
«  days,  appears  from  several  testimonies.  There  is  a  clear  intimation  of  this  in  the  360  gods, 
«  which  (as  Justin  Martyr  assures  us)  that  most  ancient  poet  and  philosopher  Orpheus  intro- 
"  duced;  one,  it  seems,  for  every  day  in  the  year.  The  same  thing  may  be  concluded  from  the 
"  before-cited  testimony  of  Herodotus,  (of  Halicarnassus,  a  Grecian  city  in  Asia,)  who  introduces 
«  Solon  discoursing  with  Croesus,  king  of  Lydia,  where,  he  says,  that  70  years,  (viz.  either  Asia- 
w  tic  years,  even  till  Herodotus's  time,  or  at  least  Lydian  years  in  the  time  of  Croesus,)  contained 
€C  25,200  days,-  from  whence  it  follows,  that  a  single  year,  at  the  same  time,  contained  just  360 
cc  days.  This  also  is  proved  from  the  riddle  of  Cleobulus,  tyrant  of  Lindus,  a  city  of  Rhodes. 
**  There  is,  says  he,  one  father  who  has  12  children,  and  each  of  these  has  60  daughters,  30  of  them, 
ff  white,  and  30  of  them  black  ;  all  of  them  being  immortal,  and  yet  mortal  continually.  By  which 
*<  all  agree,  that  the  year  is  meant  with  its  12  months,  and  each  of  their  30  days  and  30  nights* 
"  Thus  also  Hippocrates  (of  the  island  of  Cos,  in  the  Egean  sea)  affirms,  that  7  years  contain  360 
"  weeks,  and  so  one  year  360  days.  And  also  that  7  months  are  210  days  ;  and  9  months  and  10 
"  days  are  just  280  days  \  and  elsewhere,  that  9  months  contained  270  days,  according  to  the 
"  computation  of  the  Grecians.  From  all  which  it  is  evident,  that  30  days  were  then  allowed  to  a 
"  month,  and  360  days  to  a  year. 

**  (1 1.)  That  the  most  ancient  year  at  Athens  in  particular,  was  360  days,  and  the  month  30  days* 
**  appears  from  the  very  original  constitution  of  the  city  of  Athens  itself,  which,  as  we  learn  from 
w  Harpocration,  Julius  Pollux,  and  Suidas,  was  divided  (to  use  the  words  of  the  last)  into  four 
c<  tribes,  in  imitation  of  the  4  seasons  of  the  year;  which  tribes  contained  12  $p&rf>ia$  correspond- 
€t  ing  to  the  12  months ;  and  each  fyparpia,  had  30  ysv?)  answering  to  the  30  days  of  each  month ; 
"  so  that  all  the  ys^  collected  together  were  360,  as  many  as  the  days  of  the  year.  Which  words, 
cc  in  the  opinion  of  a  learned  man,  do  not  only  demonstrate  the  true  length  of  the  primitive  Athe- 
**  man  year,  but  also  give  the  reason  of  it,  from  the  original  constitution  of  the  city  itself.  That 
cc  they  demonstrate  the  true  length  of  the  primitive  Athenian  year,  I  acknowledge  is  very  plain  $ 
«  but  (with  submission)  they  are  so  far  from  deriving  this  year,  with  its  4  seasons,  12  months,  and 
"  30  days  in  each  month,  from  the  constitution  of  the  city,  that  they  assert  on  the  contrary,  the 
"  city  was  so  divided  and  constituted  in  imitation  of  the  year,  and  of  its  4  seasons,  12  months,  &c. 
"  And  if  Athens  was  a  colony  of  the  Egyptians,  as  f  seems  exceeding  probable,  there  can  be  no 
"  doubt  but  that  the  ancient  year  of  360  days  and  12  equal  months,  (the  only  year  and  months  the 
**  Egyptians  then  made  use  of)  gave  birth  to  the  aforesaid  constitution  of  that  city,  and  so  were 
"  evidently  the  primitive  year  and  months  in  civil  use  at  Athens. 

««  (12.)  That  the  Athenians  retained  the  year  of  360  days,  and  the  month  of  30  days,  till  after 
"  the  time  of  Alexander  the  Great,  (either  solely,  as  some  learned  men  hold;  or  at  least,  together 
"  with  the  Lumfc-solar  year,  as  Theodorus  Gaza  was  of  opinion,)  may  be  proved  from  the  books  of 
w  ancient  Athenians  yet  extant,  as  well  as  by  other  authorities.  Thus  Xenophon,  in  his  excellent 
*fi  discourse  of  the  revenue  of  the  state  of  Athens,  always  takes  it  for  granted  that  a  year  did  then 
w  contain  360  days,  and  no  more,  as  his  late  translator  in  his  notes,  particularly,  observes  and  de- 
"  monstrates.  And  Plato,  in  his  6th  book  de  Legibus,  would  have  the  Senate  of  the  new  Com- 
"  monweaith  he  is  there  describing,  to  consist  of  360  men,  to  be  divided  into  4 parts  o/90  each;  in 
"  this  alluding  plainly  to  the  year  of  360  days,  and  its  4  quarters*  And  Aristotle  expressly  assures 
*'  us,  that  the  5th  part  of  a  year  was  72  days,  and  the  6th  part  was  60  days ;  and  so  by  plain  con- 
**  sequence,  the  whole  year  must  have  been  360  days.  Lastly,  PEny,  Laertius,  and  Varro,  inform 


320  WHISTON  ON  YEAR  OF  360  DAYS. 

*  us,  that  at  Athens,  Demetreus  Phalereus  (after  the  time  of  Alexander  the  Great)  had  just  360 
66  statues  erected  to  his  memory,  the  year  at  that  time  (as  Pliny  says  expressly,  and  the  other  two 
<e  as  expressly  as  he,  if  their  testimonies  be  taken  jointly)  not  having  any  greater  number  of  days  in 
« it  than  360, 

"  (13.)  This  ancient  year  of  only  360  days,  appears  also  to  have  been  the  first  Roman  year  be- 
"  fore  Numa  Pornpilius's  correction.  For  Plutarch,  in  the  life  of  Numa,  says,  that  *  during  the 
"  <  reign  of  Romulus,  some  months  were  not  20  days  long,  and  others  contained  35  days  or  more, 
"  *  the  Romans  not  then  sufficiently  understanding  the  true  length  of  the  solar  or  lunar  periods  5 
"  *  but  only  providing  for  this  one  thing,  that  the  whole  year  should  contain  just  360  days' 

"  (14.)  That  this  was  the  primitive  Roman  year,  will  appear  very  probable  also  from  the  Julian 
"  Calendar  itself,  which  intercalates  the  Bissextile  day  immediately  after  the  Teroinalia,  the  last 
"  day  of  the  ancient  year  \  that  is,  immediately  before  the  5  last  days  of  February,  the  last  month 
"  in  the  ancient  year  \  so  that  the  5  last  days  of  February  every  common  year,  and  the  6  last 
"  every  Bissextile  year,  Are  to  be  reckoned  intercalary,  or  additional  days  to  the  other  360,  And, 
<f  indeed,  St.  Austin,  speaking  of  those  who  reckoned  the  Antediluvian  years  to  be  no  more  than 
"  36  days,  the  10th  part  of  the  lunar  year,  \vhich  he  supposed  to  be  360  days,  to  which  the  5£ 
"  days  were  afterwards  added  to  fill  up  the  solar  year  \  directly  says,  that  the  Romans  called  all  those 
"  five  (or  six  days  in  a  Bissextile  year)  intercalary  days.  And  though  an  intercalary  month  in  the 
"  times  immediately  before  the  Julian  correction,  was  inserted  in  the  same  place  where  the  Bis- 
"  sextile  day  is  inserted  now ;  yet  it  is  probable  from  what  St.  Austin  says,  and  indeed  from  the 
"  agreeableness  of  the  thing  itself,  that  the  first  correction  of  the  ancient  year  of  360  days,  was 
"  made  by  adding  the  five  days  aforesaid  to  the  end  of  it. 

"  (15.)  That  the  original  Roman  year  was  exactly  360  days,  is  farther  proved,  because  a  tacit 
"  year  of  that  length  was  retained  in  the  Roman  Empire  for  the  anniversary  celebration  of  some 
"  particular  solemnities,  long  after  the  establishment  of  the  Julian  year,  as  appears  froicn  some  in- 
"  scriptions  in  Gruter  5  concerning  which  hear  the  words  of  the  famous  Cardinal  Norris.— *  In 
"  *  harum  Inscriptionum  un&  dicitur  Nonius  Victor  cum  Aurelio  Victore,  Datiano  Cereale  Coss* 
"  « tradidisse  LBONTICA  XVI,  KAL.  APRIL.  Et  in  alter&  memorandum  iidein,  EuseMo  fy  Hypatfo 
"  *  Coss.  iterum  tradidisse  LEONTJCA  IV.  IDUS  MARTIAS.  Erant  sacra  amiiversaria,  quae  anno 
"  *  evoluto,  ab  iisdem  instaurata  fuerunt.  Priora  peracta  sunt  Anno  Christi  358,  die  17  Martii ; 
"  *  altera  anno  350,  die  ejusdem  mensis  12,  jam  evolutis  diebus  a  prioribus  Leonticis,  360/  This 
"  reasoning,  from  such  undoubted  authorities,  is  so  plain  and  convincing,  that  nothing  farther 
**  need  to  be  added  to  it. 

"  (16.)  This  computation  of  30  days  to  every  month,  and  so  of  360  days  to  a  year  in  ancient 
"  time,  fe  also  confirmed  by  that  length  of  a  month  all  along  in  the  old  histories,  as  has,  in  great 
"  measure,  been  proved  already,  and  is  confirmed  by  these  farther  testimonies.  When  Queen 
"  Esther  would  express  her  absence  from  King  Ahasuerus  for  an  entire  month,  she  expresses  it 
*'  thus :  « I  have  not  t^feeu  called  to  come  in  unto  the  King  these  30  days,'  And  when  Darius's 
"  courtiers  in  Daniel- Solicited  him  to  prohibit  prayers  for  an  entire  month  likewise,  they  expressed 
*'  it  thus :  that  <  none  should  ask  a  petition  of  any  god  or  man  for  30  days.*  And  this  month  of  30 
"  days  did  certainly  continue  in  civil  i^e  at  Athens  till  Solon's  time  at  least.  Diogenes  Laertius 
"  and  Plutarch  agree,  that  he  was  the  first  who  accommodated  the  month  to  the  motion  of  the 
"  moon,  and  called  the  last  day  of  it  (which  before  was  named  TpiOM&$,  the  30th  day)  iyqKoiyla, 
"  the  Old  and  New  day,  as  belonging  partly  to  the  old  moon,  and  partly  to  the  new.  And  Proclus 
"  also  adds,  that  Solon  was  the  first  that  made  the  month  less  than  30  days.  Nay,  even  in  later 
"  times,  about  200  years  after  Solon,  the  ancient  astronomers  Euctemon,  Philip,  and  Calippus,  ia 
"  those  very  cycles  which  they  made  for  adjusting  the  years  and  months  to  the  motions  of  the  sun 


BOOK    V.    CHAPTER   I.   SECTION   10.  321 

**  and  moon,  did  constantly  allow  30  days  to  each  month,  and  then  threw  out  every  63rd  or  64th 
w  day,  as  is  particularly  explained  in  Geminus ;  who  himself  also  expressly  asserts,  that  the  ancients 
"  constantly  allowed  30  days  to  a  month.  Lastly,  Julius  Pollux,  Galen,  Cleomedes,  Orus  Apollo, 
"  Achilles  Tatius,  and  St.  Austin,  do  each  of  them  assure  us,  that  by  a  month,  in  the  vulgar  way 
"  of  speaking,  is  meant  30  days.  Nay,  the  four  last  express  themselves  so  as  if  the  lunar  month 
"  itself  were  exactly  of  that  length.  And  St.  Austin  carries  the  matter  farther,  and  takes  the  lunar 
"  year,  or  IS  lunar  months,  to  contain  just  360  days.  And  even  Dionysius  Exiguus,  above  500 
"  years  after  Christ,  reproves  many  of  this  error,  of  taking  the  lunar  month  to  be  just  30,  and  the 
tf  lunar  year  just  360  days.  And  it  cannot  be  easily  imagined  how  so  great  an  error  should  so 
te  universally  obtain,  unless  the  most  ancient  year  and  month  had  been  just  360  and  30  days  in 
"  length  respectively. 

10.  **  And  thus  I  think  I  have  clearly  proved  the  first  particular  which  I  undertook,  namely, 
"  that  the  ancientest  year  in  use  in  most  nations  of  the  Postdiluvian  world  was  exactly  360  days, 
"  and  the  month  exactly  30  days.  I  come  now  to  shew,  that  even  in  the  Antediluvian  world,  not 
**  only  the  year  in  civil  use,  but  also  the  solar  year,  and  the  lunar  year  too,  were  each  of  them  360 
"  days  in  length,  and  exactly  commensurate  to  one  another.  And  here,  if  the  reader  will  make 
"  allowances  for  the  distance  and  obscurity  of  the  times  I  am  now  about  to  treat  of,  and  for  the 
*c  scarcity  of  any  records  belonging  to  them  besides  the  Holy  Scriptures,  I  believe  he  will  find  as 
€t  much  evidence,  even  for  this  second  particular,  as  can  reasonably  be  expected,  and  what  is 
"  abundantly  sufficient  to  satisfy  him  of  the  truth  and  reality  of  it. 

te  And  (1)  since  we  have  found,  that  the  most  ancient  Postdiluvian  year  in  civil  use  in  most 
"  countries  was  exactly  360  days,  consisting  of  13  equal  months  of  30  days  a-piece  5  it  is  a  strong 
"  presumption,  that  the  Antediluvian  civil  year  was  of  the  same  length.  For  it  cannot  easily  be 
"  imagined  how  this  year  should  so  universally  obtain  after  the  deluge,  except  it  had  been  in  use 
"  before  it ;  especially,  since  it  is  neither  equal  to  the  present  solar  year,  nor  to  the  lunar.  If  the 
"  first  nations  after  the  deluge  had  made  any  change  in  their  year,  they  would  certainly  have  en- 
"  deavoured  to  make  it  conformable  to  the  motions  either  of  the  sun,  or  of  the  moon,  or  both  ; 
a  which  appears  to  be  the  practice  of  every  nation,  when  they  undertake  to  correct  or  alter  the 
"  year  in  civil  use.  And,  therefore,  si&ce  neither  the  year  of  360  days,  nor  the  month  of  30  days, 
<e  is  agreeable  to  any  6f  tne  celestial  motions,  it  must  bfe  granted  that  the  Postdiluvians  were  not 
"  the  first  framers  of  this  year  5  and^  therefore,  tbat  it  was  used  before  the  deluge  also. 

"  (2«)  This  farther  appears  by  that  m;ott  ancient  ami  most  Valuable  testimony  of  Moses,  whereby 
««  we  understand,  that  from  the  17th  day  of  the  peconil  moatfe, V^en  tb^  (flood  began,  till  the  17th 
€t  day  of  the  7th  month,  when  the  ark  rested,  were'  just  160  days,  or  just  30  days  for  (every  inter- 
"  vening  month.  The  words  are  thes£:  f  IB  the  60Qth  year  of  Noah's  life,  the  second  month,  the 
*c  '  17th  day  of  the  month,  the  same  day  were  all  the  fountains  of  the  great  deep  broken  up,  and  the 
"  *  windows  of  heaven  were  opened.  And  the  waters  prevailed  upon  the  earth  150  days.  And 
"  *  after  the  end  of  150  days  the  waters  were  abated  5  and  the  ark  rested  in  the  7th  month,  on  the 
"  *  17th  day  of  the  month,  upon  the  mountains  of  Ararat/  So  that  hence  it  is  evident  that  five 
*c  months,  viz.  the  2d,  3d,  4th,  5th,  and  6th,  had  just  30  days  a-piece  j  and  by  consequence  it  is 
"  most  probable  that  all  the  rest  had  so  likewise,  and  that  therefore  the  whole  year  had  no  more 
"  than  360  days. 

**  Lemma  to  the  third  argument,  The  ancient  succession  of  kings  in  Berosus  and  Abydeims, 
*<  whose  reigns  are  counted  by  Sari,  governed  some  part  of  the  Antediluvian  world,  and  ended  at 
«  the  deluge.  All  this  is  asserted  by  the  historians  themselves.  Nay,  farther,  Xisathrus,  the  last 
cc  king,  appears  evidently  to  be  the  same  with  Noah,  since  alnpost  the  whole  history  of  the  flood, 
**  and  of  Noah's  being  saved  in  the  ark,  may  be  found  in  the  remaining  fragments  of  -Berosus  and 

VOL.  II.  2T 


322  WH1STON  ON  LENGTH  OF  ANTEDILUVIAN  YEAR. 

"  Abydenus,  if  you  only  change  the  name  of  Xisuthrus  for  Noah.  As  particularly,  that  e  God  re- 
"  (  vealed  to  Xisuthrus,  that  a  great  deluge  should  destroy  men  from  the  earth,  and  begin  on  the 
"  '  15th  day  of  the  month  Daesius,  and  therefore  Xisuthrus  was  commanded  to  save  himself  and 
"  *  his  family  by  entering  into  an  ark  or  ship,  &nd  to  take  with  him  into  the  ark  all  sorts  of  birds 
"  '  and  beasts,  with  necessary  food  for  himself  and  them.  Which  being  done,  the  deluge  came,  as 
*'  *  predicted.  And  after  the  rain  had  ceased,  Xisuthrus  sent  out  a  bird,  to  see  if  the  waters  were 
"  *  abated,  which  returned  to  him  again,  having  found  nothing  to  rest  upon.  And  after  some  time, 
"  e  he  sent  out  another,  which  returned  likewise,  but  with  dirty  feet,  whereby  he  knew  the  waters 
"  *  were  abated.  Lastly,  he  sent  one  out  the  third  time,  which  returned  not  to  him  again.  That 
"  c  afterwards,  Xisuthrus  opened  the  ark,  and  saw  the  ground  was  dry  $  so  he  and  his  wife  came 
"  *  out  and  raised  an  altar  and  sacrificed  to  the  gods.  His  children  also  came  out  and  sacrificed, 
"  *  and  found  that  the  ark  rested  on  the  Gordyean  mountains  in  Armenia,  and  part  of  it  still  con- 
"  '  tinned  in  being  when  this  account  was  written.  Afterwards  Xisuthrus's  children  journeyed 
"  *  towards  Babylon,  built  many  cities,  and  founded  temples,  and  particularly  built  Babylon.* 
66  These  circumstances  are  so  agreeable  to  the  Scripture  history  of  the  deluge,  that  many  have 
"  been  tempted  to  think  that  Berosus  transcribed  this  account  from  thence.  But  that  cannot 
"  easily  be,  because  amongst  these  truths  there  are  some  mistakes  and  falsities  intermixed,  which 
"  I  thought  it  not  worth  the  while  to  relate*  But  from  those  falsities,  and  from  the  idolatry  in 
"  this  history,  it  appears  that  it  was  collected  and  put  into  writing  some  few  years  after  the 
"  deluge,  namely,  after  the  rise  of  idolatry  amongst  the  Postdiluvians.  And  yet  it  is  very  proba- 
"  ble  this  was  done  long  before  the  lives  of  men  were  fixed  to  the  present  standard,  while  some 
"  that  had  conversed  with  the  sons  or  grandsons  of  Noah  were  still  alire  \  because  the  particulars 
*c  of  the  deluge  are  more  accurately  related  therein,  as  we  have  seen,  than  could  be  supposed  pos- 
**  sible,  had  the  tradition  passed  through  very  many  hands  before  it  was  committed  to  writing. 

"  (3.)  That  the  Antediluvian  year  was  just  360  days  long, appears  from  the  reigns  of  these  Ante- 
"  diluvian  kings,  which,  as  I  said,  are  not  reckoned  by  years,  but  by 'Sari.  And  our  authors  tell 
*f  us,  a  Sarus  is  3600  years  \  that  is,  as  some  ancient  Christian  writers  understood  them,  (and  as 
fe  appears  by  the  great  length  of  the  particular  reigns,  some  of  them  amounting  even  to  18  Sari 
<f  a-piece,)  3600  days,  or  ten  years  of  360  days  each.  And  the  Hebrew  or  Chaldee  expression  of  a 
"  Sarus  confirms  this  assertion.  Hhaz&r  is  ten ;  and  the  first  letter  being  such  a  guttural  as  could 
"  not  well  be  pronounced  by  the  Greeks,  they  would  naturally  express  the  word  by  Sapo$,  which 
"  is  therefore  literally  a  decad.  For  the  lives  of  the  Antediluvians  being  generally  at  the  least  ten 
**  times  as  long  as  ours,  tliey  found  it  more  convenient  to  reckon  their  own  lives  and  the  reigns  of 
<€  their  feings,  rather  by  decads  of  years  than  by  single  years.  Now,  if  a  Sarus  or  decad  of  years 
66  contained  8600  dgys  before  the  deluge,  it  is  plain  that  each  year  contained  just  360  days. 

<c  (4.)  If  ft  be  ptoved  by  the  preceding  arguments,  that  the  civil  year  before  the  deluge  was  just 
"  360  days,  and  the  ciyil  month  juat  SO  days  \  it  will  be  thence  veary  probably  concluded,  that  both 
'"  the  tropical  year  tofi  tbejtraar  month  were  each  of  the  saaae  length  respectively.  The  great 
«  probability  of  this  will  uppteat,  tirhethe*'  we  suppose  the  civil  year  and  month  to  have  been  of 
"  human  or  of  divine  instituiion.  Par,'l*t»  if  ttoey  w«fc6  of  banian  institution,  what  could  induce 
"  the  Antediluvians  to  make  use  t>f  to :fora  <sf  'Jtttti  Iff  it  wiefl  as  «acfe  from^he  motions  both 
"  of  the  sun  and  moon  as  it  does  at  present  >  Thci  Antediluvian  earth  was  extremely  fruitful,  the 
"  lives  of  its  inhabitants  extremely  long,  and  tfefe  »Sfr  at  fctat  t»e  extremely  clear  $  so  that  the 
*•  inhabitants  of  the  old  world  wanted  neither  leisure  ®©r  tinoe,  nor  opportunity  to  make  multi- 
u  tudes  of  observations,  in  order  to  discover  the  teie  length  of  the  year  and  month ;  which,  if  they 
"  had  discovered,  the  great  conveniences  visibly  consequent  upon  the  use  of  them  must  needs 
u  ^atfe  Wteced  "ftie  civil  powers  to  have  -enjoined  and  established  them  accordingly,  Notr»  since 


BOOK  V.  CHAPTER  I.  SECTION  10.  323 

**  it  appears  by  the  former  arguments,  that  in  fact  the  civil  year  before  the  deluge  was  just  360 
"  days,  and  the  civil  month  just  30  days ;  it  will  be  highly  probable,  from  what  is  here  alleged, 
"  that  (if  the  same  civil  year  and  month  were  of  human  discovery  and  institution)  the  tropical 
cc  year  and  lunar  month  were  of  the  same  length  also.  But,  2dly,  if,  on  the  other  hand,  God  him- 
"  self  revealed  to  mankind  the  true  length  of  the  year,  it  will  be  still  more  evident  that  the  Ante- 
"  diluvian  tropical  year  was  exactly  360  days  long,  and  the  lunar  month  exactly  30  days  \  for  God 
"  cannot  deceive  his  creatures  $  nor  would  he  institute  a  form  of  year  which  was  less  convenient 
*e  and  proper  for  attaining  the  end  for  which  it  was  instituted,  when  nothing  hindered  but  that  the 
"  most  convenient  and  most  proper;  that  is,  the  true  tropical  year  and  lunar  month  might  have 
**  been  as  easily  ascertained  by  divine  revelation,  as  any  others  4  Since,  therefore,  it  is  before 
"  proved,  that  the  civil  year  was  just  360  days  before  the  deluge,  and  the  civil  mouth  just  30 
"  days 3  if  God  taught  mankind  this  length  of  the  year  and  month  $  then  it  plainly  appears,  that 
"  the  tropical  year  and  lunar  month  were  just  360  and  30  days  long  respectively.  And  upon  the 
"  whole,  whether  the  Antediluvian  civil  year  and  month  were  of  divine  or  of  human  original,  (and 
**  of  one  of  the  two  they  certainly  were,)  it  appears  either  way  highly  probable,  that  both  the 
"  tropical  and  lunar  year  were  just  360  days  each,  and  the  lunar  month  exactly  30  days. 

"  (5.)  And  that  the  primitive  solar  year  was  really  no  more  than  360  days,  and  contained  just  12 
"  lunar  months  of  30  days  a-piece,  appears  farther,  by  the  most  ancient  division  of  the  solar  course 
"  into  just  360  degrees,  and  those  distributed  into  19  signs  of  30  degrees  a-piece.  For  the  only 
"  natural  reason  that  can  be  given  why  the  zodiac  or  solar  circle  was  at  first  divided  either  into 
"just  360  degrees  or  12  signs,  and  why  just  30  degrees  were  allotted  to  each  sign,  must  be,  that 
"  when  this  division  was  made,  the  sun  ran  through  the  zodiac  in  just  360  days,  which  were  also 
"  12  lunar  months,  30  days  being  then  the  exact  length  of  every  month.  And  this  division  of  the 
"  zodiac  or  solar  circle  into  360  degrees  was  so  very  famous  and  remarkable  in  old  time,  that  as- 
"  tronomers  and  all  other  mathematicians  have  transferred  that  number  of  degrees  to  every  other 
"  circle  which  they  considered,  and  still  have  supposed  them  divided,  every  one,  great  and  small, 
"  into  360  degrees.  And  this  division  of  a  circle  has  continued  ever  since,  to  this  day,  as  a  stand- 
**  ing  memorial  of  that  most  ancient  tropical  year  which  obtained  when  this  division  was  made* 
"  I  called  this  divjsiofl  of  the  zodiac  a  most  mi^ieot  one,  because  it  appears  to  have  been  made 
"  long  before  the  earliest  accounts  of  astronomy-  that  we  have j  they  all  still  supposing  it,  and  not 
"  at  all  mentioning  #ny  thing  of  its  first  introduction.  And  since  this  division  was  first  made  when 
"  the  true  solar  year  was  no  JBQF$  tt^fc  $6Q  days  in  length,  an4  contained  just  12  lunar  months  of 
u  30  days  a-piece  |  it  was  therefore  older  .ttan  ih$  deluge  ^  siuc^  w#-  are  pretty  certain  that,  gene* 
'*  rally  speaking*  since  the  deluge  t%  ,(sn>j,ar  yw  has  Iboen  sqme  boiars  longer  than  365  days,  and 
"  and  the  lunar  year  some  botwrs  shorter  tian  3S5*t;  Jf,  then,  the  ,zodiac  was  thus  divided  before 
"  the  deluge,  in  correspondence  wife  the  true  solar  and  lunar  year;  it  is  evident  that  before  the 
"  deluge  they  were  each  of  them  jnst  360  days,  and  subdivided  into  12  lunar  months  of  30  days 
**  a-piece, 

"  Lemma  1,  to  the  sixth  and  seventh  arguments.  —  Manetho's  most  ancient  succession  of  the 
"  Gods,  as  he  calls  them,  reigned  before  the  deluge,  and  ended  at  it.  Manetho  divides  his  dynasties 
"  into  those  of  the  gods,  d&mirgods^  heroes,  and  m£n*  In  this  place  I  only  speak;  of  the  first  of 
*  these,  because  none  of  the  rest  do  contribute  any  thing  to  the  present  argument,  Now  by  gods 
<c  here,  Manetho  (as  he  elsewhere  explains  himself)  means  only  mortal  me?n,  who,  fgr  their  wisdom 
"  and  goodness,  were  severally  promoted  to  the  regal  dignity,  and  afterwards  made  immortal. 
"  And  JDiodorua  Siculus  also  speaks  to  the  same  purpose.  But  I  shall  not^take  upon  me  to 
*tf  defend  every  thing  that  Manetho,  or  any  other  writer,  ha&  ^dyanced  concerning  these  very  an- 
"  cient  tipnes.  :Itis  sufficient  for  my  purpose,  if  I  proy&  that  these  kings,  whom  JManetho  calls 


324  WHISTON  ON  LENGTH  OF  ANTEDILUVIAN  YEAR. 

"  Gods,  reigned  over  some  part  of  the  Antediluvian  world,  and  ended  at  the  deluge ;  their  memory 
"  being  preserved  by  the  old  Egyptian  records,  and  their  history  committed  to  writing  not  many 
"  years  after  the  dispersion  from  Babel.  I  shall  therefore  endeavour  to  prove  this  Lemma  j  first, 
"  by  the  authority  of  several  ancient  Christian  chronographers  at  least,  if  not* by  the  direct  asser- 
M  tion  of  Manetho  himself;  secondly,  from  a  consideration  of  ths  first  king;  and,  thirdly,  from  a 
"  consideration  of  the  last  king  in  the  same  succession. 

"  And,  first,  I  am  to  shew  what  authority  may  be  produced  to  prove  that  these  kings  reigned 
"  before  the  deluge.  I  observe,  then,  that  both  Africanus  in  Ihe  third,  and  Eusebius  in  the  fourth 
"  century  of  Christianity,  having  spoken  of  the  former  sorts  of  Manetho's  dynasties,  aud  of  the 
"  Gods  among  the  rest,  do  each  of  them  prefix  this  title  to  the  following  dynasties  of  men,  [of  the 
"  Egyptian  dynasties  after  the  deluge,]  which  clearly  intimates  that  the  preceding  ones  (and 
"  therefore  also  the  gods)  were  before  the  deluge.  And  Panodorus,  in  the  beginning  of  the  fifth 
"  century,  supposes  both  the  gods  and  denii-gods  to  have  reigned  before  the  deluge.  And  Geor- 
te  gius  Syncellus,  though  he  rejects  Manetho's  authority  in  this  particular,  yet  he  every  where 
"  allows  and  takes  it  for  granted,  that  they  were  to  be  taken  for  Antediluvian  kings,  and  supposed 
"  to  be  so  even  by  Manetho  himself.  And  indeed  the  length  of  some  of  their  reigns  is  entirely 
"  disproportionate  to  any  Postdiluvian  times,  and  when  allowance  is  made  for  Manetho' s  way  of 
"  reckoning  (which  I  shall  presently  explain)  will  be  found  very  agreeable  to  the  longevity  of  the 
"  Antediluvian  patriarchs. 

"  Secondly,  the  succession  of  the  gods  appears  to  have  been  before  the  deluge,  because  Vulcan, 
"  the  first  king,  Was  so.  Tzetzes  says,  be  was  contemporary  with  Noab,  whom  he  supposes 
w  to  be  the  same  with  Osiris ;  but  by  the  same  argument, he/  ought  to  have  concluded,  that  the 
<c  Egyptian  Vulcan  was  long  before  Noah,  since  he  was  long  before  Osiris,  as  all  will  allow,  aud  as 
""  it  particularly  appears  from  this  very  succession  of  the  gods.  And,  indeed,  Vulcan  seems  to  be 
"  no  other  than  Tubal-Cain  in  Scripture.  Their  names  are  near  akin  to  each  other,  and  the  same 
"  character  belongs  to  both.  The  Scripture  says,  that  'TubaKJain  was  the  instructor  of  every 
u  *  artificer  in  brass  and  iron  5*  and  Vulcan  is  famous  in  profane  authors,  not  only  for  his  artificial 
f  *  working  in  all  sorts  of  metals,  but  also  for  his  instructing  mankind  therein.  And  it  is  remark- 
"  able,  that  this  i|  the  more  peculiar  character  of  this  Vulcan  here,  in  the  Egyptian  succession  o£ 
"  the  gods,  than  of  any  other. 

"  Thirdly,  the  same  thing  may  be  proved  from  some  considerations  upon  Typhon,  the  last  king 
"  of  this  succession,  namely,  that  he  reigned  immediately  before  the  deluge,  and  perished  therein. 
"  This  will  clearly  follow  from  what  is  before  proved,  if  compared  with  the  following  Lemma. 
**  For  if  Vulcan  be  Tubal-Cain,  this  succession  must  necessarily  end  at  the  deluge,  the  number  of 
**  years  it  contains  not  permitting  us  to  suppose,  it  could  possibly  end  any  considerable  time  before 

*  it.    But  this  will  farther  appear,  1st,  because  many  circumstances  of  the  deluge  are  mentioned 
u  in  the  history  of  Osiris  and  Typhon,  in  Plutarch  and  others;  as  particularly  the  very  day  when 
"  the  deluge  began,  or  when  Osiris  (who  is  taken  for  Noah)  was  shut  up  in  the  ark,  viz.  the  17th 
"  day  of  the  #d  month  after  the  autumnal  equinox,  as  has  been  observed  before*    And  other  cir- 
"  cumstances  of  the  deluge  there  are,  in  Typhous  history,  some  of  which  I  shall  have  occasion  to 
"  mention  presently,  and  others  will  be  produced  under  the  following  hypothesis  j  Sdly,  the  very 
"  name  of  Typhon  also,  according  to  some  learned  men,  signifies  a  deluge  or  foundation ;  whence 

*  the  Egyptian  priests  (as  Plutarch  says)  called  the  sea  Typhom    3dly,  Typhon  (whom  the  Latin 
"  p6ets  more  frequently  call  Typhceus)  is  represented  as  a  monstrous  giant  who  fought  against 
"  heaven,  and  waf  at  last  overcome  by  Jupiter;  and  as  one  says,  lies  now  submersed  in  water. 
"  From  all  which  it  appears  very  probable,  that  he  was  one  of  those  giants  who,  as  the  Scripture 
"  says,  were  in  the  earth  before  the  flood;  one  of  those  mighty  men  which  were  of  old,  men  of 


BOOK  V.   CHAPTER  I,  SECTION  10,  325 

"  renown,  whose  wickedness  was  so  exceeding  great,  as  might  easily  give  occasion  to  the  ancient 
**  tradition  of  their  fighting  agauibt  God,  And,  lastly,  Typhon's  being  said  to  be  overcome  and 
"  submersed  in  water,  seems  evidently  to  proceed  from  his  perishing  in  the  deluge,  which  was 
"  brought  upon  the  earth  by  the  great  wickedness  wherein  he  and,  indeed,  all  the  Antediluvian 
"  world  had  involved  themselves.  So  that  upon  the  whole,  it  cannot  easily  be  denied  that  this 
"  succession  of  the  Gods  ended  at  the  deluge,  and  thatTyphon,  the  last  king  of  it,  perished  therein, 
"  [See  another  notion  of  Typhon  in  the  III  Appendix  to  the  Essay  for  restoring  the  True  Text  of 
"  the  Old  Testament.] 

"  Lemma  2,  to  the  6th  and  7th  arguments.  The  reigns  of  the  gods  in  Manetho  are  not  expressed 
"  by  years,  but  partly  by  lunar  months,  and  partly  by  wpai  or  seasons*  The  probability  of  this 
"  Lemma  Diodorus  assures  us  of,  that  when  it  is  said  that  some  of  the  first  kings  of  the  succession 
"  of  the  Gods  reigned  about  1200  years,  so  many  lunar  months  are  understood  thereby ;  and  when 
"  it  is  said  that  the  latter  kings  of  the  same  succession  reigned  300  years  or  more,  there  the  sea- 
ts  sons  of  the  year  are  understood,  reckoning  4  months  in  every  season,  and  3  seasons  in  every 
"  year,  namely,  Spring,  Summer,  and  Winter.  And  these  two  sorts  of  Egyptian  computations  for 
<c  years  are  also  observed  by  Plutarch.  And  particularly  as  to  the  former,  Varro,  Pliny,  Macro- 
"  bius,  and  Suidas,  do  all  agree  that  the  Egyptians  of  old  computed  a  lunar  month  for  a  year. 
"  And  Julius  Africanus  speaks  also  of  several  that  computed  the  reigns  of  the  most  ancient  kings 
"  of  Egypt  upon  this  hypothesis.  And  Eusebius  also  asserts,  that  this  method  of  reckoning  a 
"  month  for  a  year,  was  practised  by  the  most  ancient  Egyptians.  Add,  that  Eudoxus  also  asserts, 
"  that  the  Egyptians  formerly  used  a  month  for  a  year.  And  some  ancient  Christian  cbronogra- 
"  phers  were  so  fully  persuaded  of  this,  that  they  have  extended  it  too  far,  and  supposed  that  all 
"  the  reigns  of  the  Gods  in  Manetho  were  reckoned  by  months  only,  and  on  that  supposition,  have 
"  reduced  them  to  tropical  or  Julian  years  ;  whereas  it  appears  from  Diodorus,  that  only  the  long 
"  reigns  of  the  first  kings  are  to  be  computed  by  lunar  months,  and  those  of  the  rest  by  seasons 
**  of  4  months  a-piece,  or  the  third  part  of  a  year.  And  this  computation  of  4  months  for  a  year,  is 
"  not  only  attested  by  Diodorus  and  Plutarch  as  before,  but  also  by  Censorinus,  Solinas,  and  St. 
"  Austin,  who  each  of  them  affirm  that  the  Egyptians  of  old  used  this  way  of  reckoning. 

"  (6.)  That  befpre  th,e;  deluge  the  lunar  year,  at  least  of  1-2  lunar  months,  and  very  probably  the 
"  solar  year  too,  was  just  360  days,  and  each  month  just  30  days,  will  appear  from  some  reigns 
"  in  this  Antediluvian  dynasty  of  the  gods>  This  I  shall  fcpove  by  shewing,  first,  ttet  the  lunar 
"  year  was  then  exactly  12  lunar  mouths,  or  IS  synodical  revolutions  of  f&e  moon,  without  any 
"  embolimary  month ;  secondly,  that  the  tropical  feolar  y^ar  contained  12  mouths  also;  and,  thirdly, 
"  that  each  lunar  month  contained  exactly  8Q  days.  And,  first,  the  lunar  year  was  exactly  12 
"  lunar  months  long;  for  Vulcai^  in  Manetho,  is  sni4  tb  h^e  reigned  9000  years;  that  is,  as  I 
**  have  proved,  9000  revolutions  of  the  moon,  which  make  up  750  years  of  IS  months  each,  or,  if 
"  you  please,  75  Sari,  -  From  whence  it  appears,  that  each  year  had  in  it  12  lunar  months  exactly; 
"  no  embolimary  month  being  taken  in  for  750  years  together.  Sdly,  the  tropical  year  contained 
'*  12  months  also,  as  appears  from  the  years  of  the  latter  kings  of  this  same  auccession  of  the  gods, 
"  which  are  said  to  be  each  of  the  three  seasons  of  the  year,  viz.  Spring,  Summer,  and  Winter, 
"  each  containing  4  months.  From  whence  it  follows,  that  the  tropical  year  (for  it  is  a  year 
"  determined  by  the  seasons)  was  exactly  12  months  also;  which  months  must  in  all  reason  be 
"  supposed,  to  be  of  the  same  sort  with  those  which  were  before  spoken  of,  namely,  lunar  months. 
"So  tbatit  is  highly  probable,  the  tropical  year  at  that  time  was  just  1$  lunar  months  in 
"  length.  3dly,  ea^h  month  at  the  same  time  contained  exactly  30  days.  This  is  attested  by 
"  many  ancient  authors.  Thus  Varro,  speaking  of  these  large  numbers  in  the  records  of  ancient 
"  time,  says,  the  Egyptians  tfcerein  do  reckon  lunar  months  for  years,  and  allow  30  days  to  the 


326  WHISTON  ON  COMET  OF   1680. 

"  time  in  which  the  moon  finishes  its  menstrual  course.  And  Diodorus  Siculus  speaking  of  those 
"  who  reckoned  the  reigns  of  the  gods  in  Egypt  by  lunar  months,  expressly  asserts,  that  they 
"  computed  30  days  to  a  month.  And  in  like  manner,  when  Eusebius  (speaking  also  of  the  long 
"  reigns  in  the  Egyptian  succession  of  the  Gods)  says,  that  the  most  ancient  Egyptians  reckoned 
"  by  lunar  months,  instead  of  years ;  he  adds,  in  the  same  place,  that  those  lunar  months  consisted 
€t  of  30  days  a- piece.  And  Panodorus  seems  to  intimate,  that  before  the  deluge,  not  only  the  civil 
w  but  also  the  lunar  month  was  exactly  30  days,  and  that  the  reigns  of  the  gods  in  Manetho  were 
"  computed  by  lunar  months  of  30  days  a-piece.  To  these  testimonies  I  need  not  add  St.  Austin 
f<  here,  as  having  already  produced  what  he  has  spoken  on  this  subject.  Since  then  it  appears  by 
"  the  first  part  of  this  argument,  that,  during  this  Antediluvian  succession,  there  were  exactly  12 
*c  lunar  revolutions  in  the  year ;  and  since  it  appears  by  the  2d  part,  that  there  were  exactly  12 
**  (and  those  very  probably  lunar)  months  in  the  tropical  year  also ;  and  since  it  appears  by  the 
"  3d  part,  that  there  were  just  30  days  in  each  lunar  revolution  at  the  same  time ;  it  is  evident 
'*  from  all  three  taken  together,  that  before  the  deluge,  the  lunar  year  at  least,  and  very  probably 
"  the  solar  also,  consisted  exactly  of  12  lunar  months  of  30  days  a-piece,  or  of  360  days  in  the 
"  whole. 

"  (7.)  That  not  only  the  civil,  but  also  the  tropical  year  of  the  sun,  and  the  lunar  year  of  12 
"  synodical  lunar  months  too,  .were  each  of  them  360  days,  and  exactly  equal  to  each  other  before 
"  the  deluge,  is  farther  attested  by  a  famous  piece  of  ancient  mythology  preserved  iu  Plutarch,  which 
"  I  have  had  occasion  to  mention  before;  that  about  the  times  of  Osiris  and  Typhon,  that  is,  about 
"  the  deluge,  there  happened  such  an  alteration  both  in  the  month  and  the  year,  that  the  moon 
**  lost  a  70th  part  of  each  day,  and  the  sun  gained  it  5  whereby  the  lunar  year  became  above  5 
w  days  shorter,  and  the  solar  above  5  days  longer,  than  each  of  them  were  before.  Wherefore, 
"  since  the  solar  year  is  now  somewhat  more  than  365  days,  and  the  lunar  year  somewhat  less 
"  than  355  days,  it  is  most  evident,  that  before  this  change,  both  the  solar  and  the  lunar  year  were 
"  just  360  days,  and  exactly  equal  to  each  Other.  Nay,  more,  it  is  evident  also,  the  change  made 
c*  in  the  solar  and  lunar  revolutions,  from  their  original  to  their  present  state  and  periods,  hap- 
"  pened  at  the  deluge." 

Almost  innumerable  references  to,  and  many  passages  from,  the  original  authors  are  given  by 
Mr.  Whiston,  but  I  have  not  thought  it  necessary  to  reprint  them.  I  now  apprehend  that  the 
opinion  of  the  ancients  cannot  be  a  matter  of  doubt.  After  shewing  this,  Whiston  undertakes  to 
prove  that  their  opinion  arose  from  a  knowledge  of  the  fact  handed  down  to  them  by  tradition, 
and  which  was  really  a  fact,  that  the  change  in  the  length  of  the  year  and  month  was  caused  by 
the  negx  approach  of  the  cornet  which  last  appeared  in  the  year  1680,  and  whose  period  is  about 
575i  years.  Treating  of  this  comet  he  says,  „ 

11.  "The  period  of  this  comet  most  exactly  agrees  to  the  same  time,  I  mean  to  7  revolutions  in 
w  4028  years,  the  interval  from  the  deluge  till  its  last  appearance,  1680*  For,  as  Sir  Isaac  Newton 
"  first  observed,  from  its  elliptic  curvature, before  it  disappeared,  that  its  period  must  be  in  gene- 
"  ral  above  500  years  j>  so  as  he  and  Dr,  Halley  since  observed,  that  the  same  comet  has  been  seen 
"  four  times,  viz.  the  44th  year  before  Christ,  A.  D,  531  or  582,  A.  IX  1 106,  and  A,  D.  1680,  and 
"  that  by  consequence  it  n^akes  a  r^Mititioa  in  aibopt  575  years,  Now  if  we  make  but  a  very 
"  small  allowance  for  the  old  periods  before  ^CbfUV',  **fl>  suppose  that,  one  with  another,  it  has 
"  revolved  in  575£  years,  we  shall  find  that  7  such  periods  amount  to  4028  years,  exactly,  accord- 
"  ing  to  that  number  since  the  deluge.  This  19  so  remarkable  an  observation,  and  so  surprising, 
"  that  it  will  deserve  a  particular  demonstration  from  tfre  original  authors  themselves/'1  He 

1  Whiston's  Theory,  34  ed,  p.  19  L 


BOOK  V.  CHAPTER  I.  SECTION    12*  327 

then  proceeds  to  give  authorities  which  prove  that  the  comet  was  first  noticed  on  the  death  of 
Caasar,  44  years  B.  C.,  and  has  been  correctly  noted  three  times  since.  But  for  his  proofs  I  must 
refer  my  reader  to  his  work,  as  this  does  not  seem  so  very  material,  because  the  mere  facts  cannot 
be  disputed. 

12.  The  flood  of  Noah  is  stated,  by  Usher  and  the  Hebrew  version,  to  have  taken  place  in  the 
year  B.C.  2348;  this  added  to  A.  D.  1680,  gives  4028,  the  number  required  for  the  last  ap- 
pearance of  the  comet.  Now,  I  apprehend,  this  coincidence  is  of  such  a  nature  as  to  raise  the 
highest  probability  of  the  influence  of  that  comet  in  causing  the  flood.  But  there  are  several  other 
circumstances  relating  to  this  matter  of  the  greatest  importance.  It  is  surely  another  very  striking 
circumstance,  that  if  we  take  eight  revolutions  of  the  comet,  of  575i  years  each,  they  bring  us  to 
the  commencement  of  the  system  —  to  the  entrance  of  the  Sun  into  Taurus,  at  the  Vernal  Equinox  ; 
the  44  years  before  Christ  (the  time  when  the  comet  appeared)  being  added,  as  of  course  they 
ought  to  be—  - 


Now,  I  contend,  that  this  renders  it  probable  that,  at  the  time  when  the  Sun  entered  Taurus,  one 
of  the  violent  revolutions  or  catastrophes  took  place  which  have  manifestly  happened  to  the  globe 
at  different  times.  It  also  raises  a  probability  that  this  very  comet  is  the  agent  which  has  pro- 
duced these  effects*  Again,  every  one  knows  ihe  fact,  that  a  great  discrepancy  exists  between  the 
Samaritan  and  the  Hebrew  chronology,  Mr.  Whiston  contends,1  that  the  more  exact  Hebrew 
chronology,*,  by  which  he  means  the  more  exact  chronology  of  the  children  of  Israel,  placed  the 
flood  in  the  2926th  year  B.  C.,  which  was  the  very  year  in  which  the  comet  must,  in  its  proper 
period,  have  arrived  in  our  system  5  and  that  by  its  appulse  to  the  earth,  at  that  time,  it  must 
have  caused  the  deluge.  He  goes  at  great  length  into  the  subject,  and  endeavours  to  prove  this 
fact  astronomically  from  the  tables  of  the  Sun  and  Moon,  and  by  various  arguments,  (not  neces- 
sary for  me  to  copy,)  to  within  a  day  or  two  of  the  day  of  the  month  of  the  year  named  by  Moses, 
Berosus,  and  Abydenus,  and  to  a  single  day  with  the  express  testimony  of  Plutarch  —  all  which,  as 
he  observes,  is  an  **  exactness  of  coincidence  not  a  little  remarkable."  He  supposes  that  the  ori- 
ginal circular  orbit  of  the  earth  was  made  elliptical  by  the  appulse  of  the  comet,  and  the  year 
lengthened  from  360  to  365  days.  It  is  not  only,  as  Whiston  says,  not  et  a  little  remarkable/'  but 
it  justifies  me  in  concluding  either  that  the  ^focients  knew  of  the  flood  from  experience,  or  they 
knew  of  the  periods  tif  the  comet,,  and  iijveuto<J  or  fixed  the  time  of  the  flood  to  s^ttamf  The 
apparent  contradiction  betwee^tbe^c^obli^iy  of  Mr-  Whiston's  twd  accounts  Is  reconciled,  in  a 
great  measure,  by  a  very  surprising  fact,  tbrtt  the  29&6,  (the  year  which  he  says  the  astronomical 
tables  prove  the  comet  to  have  come,)  Is  'the  ex&ct  time  of  the  elgbth  revolution  of  the  comet,  in- 
stead of  the  year  2348,  which  was  the  seventh  5  and,  as  he  justly  observes,  when  all  the  disturbing 
forces  and  other  circumstances  are  considered,  the  trifling  discrepancy  which  may  be  perceived  is 
of  such  little  .consequence  that,  if  there  be  any  thing  surprising  in  it,  the  surprise  ought  to  be,  that 
the  discrepancy  is  not  much  greater  instead  of  its  being  so  little.  It  is  a  very  remarkable  circum- 
stance, that  one  period  seems  to  answer  nearly  to  the  Samaritan  computation,  and  the  other  to  the 
Hebrew,  Mr.  Whiston,  on  the  Old  Testament,  says,3  "It  will  not  be  amiss  to  set  down  here  a 
"  canon  of  what  I  now  take  to  be  the  true  chronology,  from  the  beginning  of  ,4hfe  world  till  the 
"  Christian  sera;  I  mean  this,  upon  the  joint  consideration  of  the  Samaritan,  the  S^oagfot,  the 
"  present  Hebrew,  and  the  old  Hebrew  used  by  Josephus."  This  isy  in  fiw$v%  J^Wtoa  calcu- 
as  hejorotte*  the  others  to  have  been  most  excessively  corrupted* 


1  New  Theory,  &e.,  Book  II.  pp.  217>  218.          *  True  Text  of  the  Old  Testament,  p.  sH.          '  Pp.  213, 


328  COMET  OP  575^  YEARS*  PERIOD  THE   CAUSE  OP  THE  FLOOD, 

Years 
(1.)  From  the  autumnal  equinox  next  after  the  creation  of  Adam  to  that  at  the  end  of 

the  deluge,  .................. .« ............. , .. ......  ...««••••••  1556 

(2.)  Thence  to  the  departure  of  Abraham  out  of  Haran 966  £ 

(3.)  Thence  to  the  Exodus  out  of  Egypt < 430 

(4.)  Thence  to  the  foundation  of  Solomon's  temple. »•..•• 4/9-rV 

(5*)  Thence  to  its  conflagration * ., ,. 464 1 

(6.)  Thence  to  the  beginning  of  the  Christian  era 587  i 

4483  i 
1556 

Deduct  1556  and  we  shall  have  the  space  from  the  flood  to  the  Christian  sera 2927 

Then  multiply  the  period  of  the  comet  575i  by  5,  and  add  44,  the  year  B.  C.,  in  which 

it  appeared,  and  it  gives  292 U 2921  i 

•••64- 

and  we  shall  have  a  coincidence  of  periods  within  6  years ;  which,  when  all  the  disturbing  forces 
are  brought  into  calculation  or  allowed  for,  is  a  difference  so  small  as  to  raise  the  probability  of  the 
truth  of  the  theory  much  higher  than  if  the  numbers  had  actually  coincided.  For,  we  may  readily 
suppose,  indeed  we  must  suppose,  that  such  a  disturbance  as  that  caused  by  the  tomet,  would 
take  several  years  to  subside.— The  following  will  exhibit  another  curious  coincidence.  The 
Hebrew  stated  the  flood  to  have  taken  place  1656  years  after  the  creation,  and  as  it  makes  the 
birth  of  Chrkt  4000  years  from  the  creation,  it  makes  the  flood  2344  B.  C*  Now,  if  we  take  1656 
and  add  to  it  four  periods  of  the  comet  at  575  or  2300,  .and  also  the  years  it  came  B.  C*,  44,  we 
shall  have  exactly  4000.  This  justifies  the  inference  that  the  Jews  or  Chaldseans  knew  the 
the  period  of  the  comet,  but  made  a  mistake  in  calculating  backwards,  taking  it  to  have  touched 
the  earth  in  one  period  later  than  that  in  which  the  Samaritans  supposed  it  affected  the  earth,  and 
they  accommodated  the  reigns  of  their  kings,  &c.,  to  suit  that  hypothesis.  I  think  no  unprejudiced 
person  can  doubt  that  the  comet  of  1680  is  really  the  same  comet  as  that  which  appeared  44  years 
before  Christ.  Now,  if  we  refer  to  the  Samaritan  chronology,  we  shall  find  that  the  flood  is  stated 
to  have  taken  place  1656  years  after  the  creation ;  this  is  confirmed  by  the  Hebrew,  which,  in  this,^ 
exactly  agrees  with  the  Samaritan.  If  we  add  four  revolutions  of  the  comet  to  44,  and  their  sum 
to  1656,  we  have  exactly  the  sum  of  4000  years — the  time  from  the  creation  to  the  birth  of  Christ.  * 
It  is  remarkable  that  2348  is  the  date  which  our  chronologers  give  (Usher's  4  years  corrected)  for 
the  flood  before  Christ,  according  to  Hebrew  calculation :  this  is  exactly  44  added  to  2300,  or  to 
four  revolutions  of  the  comet,  so  that  the  Jews  make  the  flood  to  have  happened  jp  the  fourth  re- 
volution of  the  comet,  aqd  the  Samaritans  in  t\&fifth>  It  is  not  possible  to  believe  this  to  be  the 
effect  of  accident.  If  we  suppose  the  inventor  of  the  mythos  to  have  understood  the  period  of  the 
comet  and  the  precession  of  the  equinox,  he  contrived  the  entrance  or  the  beginning  of  the  sign 
Taurus  to  suit  it,  and  made  it  to  begin  exactly  with  the  eighth  revolution,  counting  backwards  and 
counting  forwards  it  would  end  44  years  B.  C»,  thus,  575|x8=46044-44—4648.  Then,  65  degrees 
at  714=4647.  It  seems  probable  that  this  iras  the  principle,  and  that  it  was  from  the  conjoined 
knowledge  of  the  precession,  and  of  tb&  periods  of  the  comet,  that  the  mythos  was  formed.  The 
Bible  says,  the  flood  happened  in  the  year  B.  C.  2348.  The  year  of  the  comet  in  its  4th  revolution 
is  2344  [2346?]  years  B.  C.,  counting  its  periods  at  576|,  and  2348  counting  it  at  576;  in  its  oth 
revolution  it  is  2919  years,  and  in  its  8th  revolution  it  is  4648  years.  Now,  I  suppose  the  comet 


BOOK  V.   CHAPTER  I.  SECTION  12.  329 

caused  floods  in  its  4th,  5th,  and  8th  revolutions.  Whiston  undertakes  to  prove  that  the  corrected 
Samaritan  chronology  makes  the  flood  to  have  occurred  2926  years  B.C.:  this  is  only  6 or  7  years 
from  the  year  of  its  return  as  above,  2919 ; 1  and  it  is  as  near  as  could  be  expected.  I  think  it  is 
evident  that  the  Samaritan  chronology  has  been  meant  to  answer  to  the  5th  revolution.  When 
the  great  confusion  or  violent  interference  with  the  regular  course  of  the  globe  is  considered,  and 
this  immense  disturbing  power  is  compared  with  the  disturbing  powers  which  the  planetary  bodies 
are  believed  to  exert  upon  each  other,  surely  the  allowance  of  so  small  a  space  as  six  or  seven 
years  upon  the  three  approaches  of  the  comet  is  very  little !  The  ancients  never  calculated 
by  fractions,  but  always  in  whole  numbers.  They  must  have  seen,  if,  as  I  suppose,  they  knew 
and  calculated  the  comet's  periods,  that  it  was  perfectly  nonsensical  to  expect  absolute  correctness 
in  the  return  of  the  periods,  and  that,  therefore,  to  encumber  themselves  with  fractional  calculations 
was  a  proceeding  worse  than  useless.  It  was  a  million  to  one  that  the  disturbing  power  exerted 
three  times,  should,  in  six  thousand  years,  come  to  less  than  six  years.  If  we  take  the  comet's 
period  at  576  years,  it  will  make  a  cycle  with  the  4320,  the  double  of  the  2160,  in  75  revolutions. 
Here  we  see  another  reason  for  the  long  periods  or  cycles  of  the  ancients.  If  we  give  Noah  and 
his  Chaidaeans  credit  for  as  much  knowledge  as  Mr.  Whiston,  and  gained  like  his,  by  observation, 
or  rather,  I  should  say,  by,  Reasonings  on  recorded  observations,  we  may  very  readily  give  him 
credit  for  knowing,  as  Enoch  Says  he  did  know,  by  a  calculation  of  moons  or  by  a  calculation  by 
lunar  periods,  that  the  flood  would  come.  I  shall  shew  in  a  subsequent  part,  that  the  ancients 
knew  the  moon's  period  to  within  half  a  second  of  time.  If  the  man  we  call  Noah,  were  a  great 
and  powerful  prince,  living  near  the  Caspian  sea,  and  possessing  this  knowledge,  there  is  nothing 
improbable  in  his  having  built  a  great  ship  or  floating  house,  and  in  his  having  saved  in  it  his 
family  and  a  few  domestic  animals.  We  know  from  experience  that  this  would  bl||uite  sufficient 
upon  which  to  ground  the  fable,  and  that  it  was  perfectly  in  keeping  with  the  character  of  the 
ancients  to  have  founded  a  fable  upon  it.  The  division  of  the  zodiac  being  artificial,  it  is  evident 
that  the  formers  of  it  could  make  it  begin  where  they  pleased  5  and  it  is  evident  also,  that  they 
made  it  begin  with  the  Bull — fixing  it  as  near  as  they  could  to  the  time  of  the  comet.  It  is  pro- 
bable tbkt  they  arbitrarily  fixed  it  to  a  certain  point  in  the  circle,  which  they  called  Taurus,  and  it 
followed  of  course,  that  the  precession  would  make  the  post  time  correspond  (as  it  does)  to  it. 
Why  ttye  signs  of  the  zodiac  came  to  bear  their  respective  names  we  do  not  know  \  but  they  were 
probably  the  .produce;  of  a  high  latitude,  where  the  camel  and  elephant  were  not  much  in  use.  I 
think  it  is  evident  that  the  first  of  Taiirus  was  the  beginning,  to  proved  forwards^  of  our  system; 
but  probably  the  ancients  ha4  s0&»e  mythic  Jhfetotf  whicfet  went  hwckwaards  from  that  period,  to 
which  the  respective  signs  bore 'a  relation,  as  the  three  signs  of  Taurus,  Aries,  and  Pisces,  bear  a 
relation  to  our  mythos,  Mr,  WMptbn  says;;**  W0kknow, , fay  the  exactest  calculation  from  the" 
present  "  Hebrew  copies,  if,  with  all  the  ancients,  w*e  suppose  Abraham  born  in  the  70th  year  of 
his  father  Terah,  that  the  entire  4000  years  till  the  days  of  the  Messias  will  end  about  A.  D,  60," 2 
Now  this  gives  us  to  the  year  1260  for  the  millenium,  and  shews  that  the  1260  of  Daniel  was  cal- 
culated to  begin  from  the  commencement  of  our  present  sera,  as  two  Neroses  added  to  the  1260 
complete  the  sum  required.  I  shall  be  told,  that  though  the  comet  comes  in  the  periods  I  have 
pointed  out,  yet  calculation  «hews  that  the  earth  and  moon  would  not  be  in  a  situation  of  their 
orbits  to  be  affected  by  it.  To  which  I  reply,  it  is  very  true  that  so  it  may  appear  by  our  calcula- 
tions;, but  it  is  more  probable  that  our  calculations  do  not  apply,  or  arfe  wrong,  or  ttiat  there  is 
something  in  the  motions  of  the  comet  unknown  to  us,  which  makes  our  calculations  wrong,  than 


1  Here  the  reader  will  ^erc.eive  that  the  Author  omitted  thej#v£  half  years.   These  being  added,  there  would  remain 
a  difference  of  oiqly  4$  ^spii  between  the  Author's  statement  aad  the  Samaritan  chronology,    J&ditor. 
*  On  Old  Testament,  p,  227,  ed,  1723. 

VOL.   JI.  2  U 


330  PERIODS  OP  COMETS.     ENCEE*S  COMET. 

that  the  above  three  simple  arithmetical  calculations  should  accidentally  agree  with  the  precession 
of  the  equinoxes,  with  the  book  of  Genesis,  with  the  return  of  the  comet,  and  thus  with  the  whole 
of  niy  theory  or  system.  As  comets  move  in  different  planes,  this  comet  may,  by  moving  in  a 
different  plane,  have  been  made  to  come  in  contact  with  the  earth.  Its  plane  may  have  been 
altered,  without  any  material  alteration  of  its  period,  by  some  body  coming  in  collision  with  it  in 
the  further  part  of  its  orbit,  as  it  came  into  collision  with  our  earth.  These  suppositions  are  much 
more  probable,  than  that  Mr.  Whiston  and  I  should  be  wrong.  We  calculate  upon  data,  of  which 
we  have  almost  a  perfect  knowledge  :  they  who  oppose  us,  upon  very  uncertain  and  almost  un- 
known data.  Almost  any  supposition  is  more  probable  than  that  we  should  be  mistaken. 

13.  Our  astronomers  will  assert,  without  hesitation,  that  they  can  calculate  the  periods  of  seve- 
ral of  the  comets.  They  would  have  fixed,  without  the  least  hesitation,  a  year  ago,  the  time  when 
Encke's  would  appear;1  but  it  has  disappointed  them,3  and  shewn  that  their  knowledge  in  this 
branch  of  their  science  is  far  from  complete.  I  contend  that  the  coincidence  of  the  times  of  the 
periodical  arrival  of  the  comet,  of  576  is  with  the  dates  4648,  2926,  and  2348,  the  first  the  entrance 
of  the  Sun  into  Taurus,  the  beginning  of  the  system  of  chronology,  the  second  the  date  fixed  by 
Whiston,  and  the  third  the  date  named  in  the  Hebrew  Bible  for  the  flood,  raises  a  high  probabi- 
lity that  the  ancient  Chaldaeans,  who  were  said  to  have  invented  the  Neros,  and  whose  knowledge 
was  displayed  by  Sosigenes  to  Julius  Caesar,  really  understood  the  theory  of  the  comets  ;  and  all 
the  circumstances  combined  render  it  much  more  probable  that  our  astronomers  are  mistaken,  and 
in  ignorance,  than  that  such  a  coincidence  of  the  facts  displayed  above  should  have  taken  place, 
without  a  knowledge  of  the  system  by  the  persons  writing  the  accounts,  and  also  without  the  sys- 
tem being  true.  If  our  astronomers  talk  to  me  of  planes  and  periods,  I  tell  them,  their  error  in 
the  case  of  Ip  Encke  comet,  and  the  extraordinary  coincidences  pointed  out  by  me,  render  it 
much  more  probable  that  the  ancients  were  right  in  their  prQctice^hftn  that  they  are  right  }n  their 
theory.  What  periodical  changes  take  place  in  the  motions  of  the  comets  we  do  not  know.  They 
may  keep  their  periods,  yet  change,  thdr  planes  in  some  way  unknown  to  us-  The  comets  are  of 
various  kinds;  some  have  atmospheres,  some  have  not:  some  have  tails,  some  have  not;  some  are 
ail  transparent,  some  are  only  partly  so.  They  are  of  different  colours,  and  they  move  in  different 
planes,  and  in  reality  our  astronomers  know  very  little  about  them.  The  ancients  may  have  dis- 
covered the  laws  which  rule  that  of  575|  years'  period,  and  not  the  others.  The  knowledge  of  this 
and  of  the  recurring  Neros,  would  be  quite  enough  to  have  given  to  a  fraternity  like  the  Chaldaeans 
the  empire  of  the  world,  which,  under  one  name  or  other,  Brahmins,  Magi,  &t%,  they  obtained.  I 
am  sometimes  induced  to  ask,  may  not  the  ancients,  availing  themselves  of  this  knowledge,  -  have 
made  up  a  system  ?  But  they  cannot  have  made  the  equinox  to  precede  neither  more  nor  less 
than  about  7\  \  in  a  degree.  They  cannot  have  made  the  arrival  of  the  comet,  ia  its  proper  period, 
to  have  arrived  exacjfcly  when  the  Sun  entered  Taurus  at  the  equinox.  According  to  our  astro- 
nomers, they  know  aH  iihese  t^atters  perfectly  —  all  the  lawa  of  gravitation  are  perfectly  understood 
by  them  ;  but  when  I  go  baek  to  the  Ptolemaic  system,  I  find  its  professors  exactly  like  our  pre- 
sent astronomers,  foretelling  the  eclipses,  &c.,  &c.,  and  teaching  that  their  system  was  demon- 
strated by  the  clearest  pWto&M  \  Pfctoclenee  tells  ,$>$  t#  Recollect  th^  there  are  some  of  these  clearly 
demonstrated  doctrines  whicb.  are  cfospt$ed  by  per^gf  JEUS  clear^hnMed  a.s  any  of  themselves, 
though  poh-pohed  down  with  noise  and  claawur—  r^ir  ,R.)  iphifips^  Frend,  &c. 

The  following  are  opinions  in  favour  of  Mr.  .Wibiiston/s  system,  given  by  several  astronomers  of 
great  eminence  : 

,»  See^fonring  Chronicle,  Sep.  1st,  3832. 

V  Mrs,  SomervSUe  says,  "Its  re-appearance  in  the  years  1825,  1828,  and  1832,  accorded  with  the  orbit  assigned  by 


Cwnemon  of  the  Physical  Sciences,  p,  380,  2nd  edit.    It  seems,  therefore,  that  the  Astronomers  were  not 
disappointed.    Ed. 


BOOK  V.  CHAPTER  I.  SECTION  16.  331 

14,  On  Mr.  Winston's  theory  that  a  comet  may  have  caused  the  flood,  Dr.  Gregory  says,1 
u  Alius  etiam  erit  quandoque  cometse  sive  effectus  sive  usus :  si  nempe  cometa  prope  planetam 
"  transeat,  (ita  ferentibus  eorum  orbitis  et  motibus,)  hunc  ita  attrahet  ut  ejus  orbita  immutetur, 
"  (mutata  etiam  ex  mutua  actione  cometse  orbita,)  unde  planetae  periodus  etiam  mutabitur.  Sed 
"  et  satellitem  ita  per  attractionem  deturbare  poterit  cometa,  ut,  relicto  suo  priniario,  ipse  evadat 
"  primarius,  circa  solem  deinceps  rotatus.  Prseterea,  mutationes  inulto  maximas  in  ipso  planetse 
€e  globo  producere  poterit,  non  solum  prolectando  fluidum,  si  quod  sit,  sed  per  alias  etiam  qualita- 
"  tes  5  si  v.  g.  corpus  tarn  vastum,  et,  si  ex  solis  vicinia  prodeat,  ignitum,  tellurem  nostram  £  pro- 
"  pluquo  prastervehatur."  On  Mr.  Whiston's  theory  Dr.  Halley  says,2  "Inter  omnes  nullus  pro- 
"  priore  appulsu  terris  minatus  est  quam  ille  anni  1680.  Hie  inito  calculo  non  amplius  ad  Boream 
u  distabat  ab  orbe  nostro  annuo  quam  semidiametro  solari,  (sive  radio  lunaris  orbitse,  uti  exis- 
"  tin™,)  idque  Hjjvemb.  11°  lh  &  P.  M,  Quo  tempore,  si  terras  quoad  longitudinem  conjunctus 
"  fuisset,  parallaxis  sane  lunari  aequalis  in  cometse  motu  observari  potuisset*  Haec  astronomis 
"  dicta  sunto ;  quae  vero  ab  hujusmodi  allapsu  vel  contactu,  vel  denique  collisione  corporum  cce- 
"lestium  (quae  quidera  omnino  ikon  impossibilis  est)  consequi  debeant;  rerum  physicarum  stu- 
"  diosis  discutienda  relinquo." 

15.  Dr.  Keill,  who  was  an  adversary  of  Mr.  Whiston's  work  and  doctrines,  gives  the  following 
testimony:  "  I  cannot  but  adwyMedge  that  the  author  of  the  New  Theory  of  the  Earth  has  made 
"  greater  discoveries,  and  proceeded  on  more  philosophical  princjples,  than  all  the  theorists  before 
"  him  have  done.    In  his  Theory  there  are  some  very  strange  coincidents,  which  make  it  indeed 
"  probable,  that  a  comet  at  the  time  of  the  deluge  passed  by  the  earth.    It  is  surprising  to  ob- 
**  serve  the  exact  correspondence  between  the  lunar  and  solar  year,  upon  the  supposition  of  a 
u  circular  orbit,  in  which  the  earth  moved  before  the  deluge.    It  cannot  but  raise  admiration  in 
«  us,  when  we  consider,  that  the  earth  at  the  time  of  the  deluge  was  in  its  perihelion,  which  would 
"  be  the  necessary  effect  of  a  comet  that  passed  by  at  that  time,  in  drawing  it  from  a  circular  to 
"  an  elliptical  orbit.    This,  together  with  the  consideratipn  that  the  moon  was  exactly  in  such  a 
w  place  of  its  orbit  at  that  time,  as  equally  attracted  with  the  earth,  when  the  comet  passed  by, 
**  seems  to  be  a  convincing  argument  that  a  comet  really  came  very  near,  and  passed  by  the  earth, 
**  on  the  day  the  deluge  began."3 

16.  But  1  mus£  dwell  a  little  longer  on  this  subject.    Whiston  undertakes  to  prove,  except  the 
comet  of  5751  years,  "(L)  That  no  other  of  the  knotvn  comets  could  pass  by  the  earth  at  the  be- 
"  ginning  of  the  deluge.  *    (2.)  That  this  c<*fltefr  was  of  the  same  bigness  with  that  which  passed 
"  by  at  that  time.    (3.)  That  its  orbit  was  then  in  <a  due  position  to  pass  by  at  that  time,     (4.) 
"  That  its  descending  nodte  was  !tW  also  in  a,  due  position  for  the  same  passage  by.    (5.)  That 
"  its  period  exactly  agrees  to  the  'Bathe'  tii^e;  ar,  in  short,  that, all  the  known  circumstances  of 
"  this  comet  do  correspond,  and  jftoat  It  actually  ga^ed  by  on  or  about  that  very  year,  and  on  or 
"  about  that  very  day  of  the  year^when  the  delude  iegan."5         ' 

I  do  not  pretend  to  answer  for  the  validity  of  the  proof  of  all  the  other  matters  which  Mr. 
Whiston  professes  to  have  proved  3  but  I  believe  it  will  not  be  denied  he  has  proved,  that  the 
comet  of  1680  has  a  period  of  about  575  years,  and  was  seen  44  years  B.  C.  5  and  it  is  of  great 
importance  to  observe,  that  tfed  learned  Dr.  Keill  appears  to  have  examined,  and  to  have  admitted 
the  truth  of,  the  part  of  Mr.  Whiston's  theory  the  most  essential  to  my  svatem,  Thm  if  the 


1  Gregory's  Astro,  p.  481,  apud  WMstoa's  Theory,  p.  443. 
Act,  Philosophy  pp.  1898, 1899,  No,  297,  apud  Wliistotfs  Theory,  p.  444-         ' '  |    *  WMston's  .Theory,  p.  445. 

2  tr  ,'»• 


332  COMET   OF  575-J    YEARS,   CONTINUED. 


reader  admit  this,  and  calculate  backwards,  he  will  find  that  the  comet  must  have  come,  as  I  hare 
already  remarked,  in  its  4th  revolution  B.  C.,  in  the  year  2349,  and  its  5th  revolution,  which 
Whiston  says  was  the  year  of  the  flood  according  to  the  more  correct  chronology,  in  the  year  2926. 
Now,  it  is  very  remarkable  that  the  year  2348,  the  year  allotted  to  the  flood  by  Usher,  Blair,  &c., 
is  not  very  far,  viz.  172  years,  from  2520  B.  C.,  the  period  of  the  real  entrance  of  the  Sun  into 
Aries  at  the  Vernal  Equinox,  and  the  date  of  the  flood  as  held  by  the  modern  Brahmins,  when  an 
error  into  which  they  have  fallen  of  576  years  is  corrected,  and  which  I  shall  account  for  and  ex- 
plain.    Every  one  must  confess  the  confused  state  of  the  history  of  the  Hebrews.    This  being 
admitted,  I  have  no  hesitation  in  saying,  that  if  Mr.  Whiston  be  correct  in  his  calculations,  which 
I  cannot  controvert,  but  of  which  I  do  not  profess  myself  to  be  a  judge,  the  flood  must  have  taken 
place  really  in  the  }  ear  B.  C.  2926,     Had  it  not  been  for  the  high  character  which  Mr.  Whiston 
bears  as  an  astronomer  and  mathematician,  and  the  admission  of  his  learned  opplfeent  Dr.  Keill,  I 
should,  of  course,  have  fixed  its  arrival  to  that  year  in  which  our  chronologers  fix  the  flood,  viz* 
2348  B.  C.    Mr.  Whiston  appears  to  me,  but  I  do  not  profess  to  be  a  judge  of  his  difficult  astro- 
nomical reasoning,  to  have  proved  that  the  comet  of  1680  must  have  come  so  near  the  earth  in  the 
year  2926  as  to  have  necessarily  caused  some  mighty  effect,  and  this  could  be  nothing  but  a  flood. 
It  is  a  striking  circumstance  that  the  4th  and  5th  periods  of  the  comet  should  fall,  one  on  the  cor- 
rected chronology  of  Whiston,  the  other  on  the  chronology  of  the  Jews,  according  to  Usher.     It 
looks  very  much  as  if  chronology  had  been  accommodated  to  one  of  them,  by  persons  believing 
that  the  flood  was  caused  by  the  comet,  but  by  persons  not  knowing  correctly  in  which  period  it 
had  happened.    It  is  also  very  remarkable  that  the  period  of  what  Whiston  calls  the  corrected 
chronology  of  the  flood,  292(5,  should  be  so  very  near  the  31 00,  which  the  Brahmins  now  com- 
monly fix  for  it.    The  result  of  the  whole  appears  to  be,  that  the  Brahmins  have  had  a  mistaken 
tradition  that  the  flood  took  place  when  the  Sun  erttensd  Aries,  at  the  Vernal  Equinox,  and  that 
this  has  misled  them.    But  I  beg  leave  to  sugges^;  to  Astronomers^  whether  the  comet  may  not 
have  caused  zjirst  flood  at  the  entrance  of  the.  Sun  into  Ta*ros  about  4650  years  B.  C.,  and  again 
the  flood  of  Noah  iu  2926,  and  have  come  Efficiently  nefcr  ia  2^48  to  have  caused  another  and  a  still 
less  flood.    We  know  so  little  of  comets,  that  I  think  astronomers  cannot  safely  assert  that  this 
may  not  have  happened.   We  really  know  nothing  except  the  periods  of  this  comet  and  of  some  few 
others,  and  that  their  orbits  are  elliptical.    If  astronomers  say  that  the  effects  alluded  to  could  not 
have  been  produced  by  the  comet  of  5?5|  years'  period,  because  the  earth  would  not  be  at  those 
times  in  a  proper  situation  to  receive  the  influence  of  it,  they  presume  that  it  must  have  always 
moved  in  the  same  plane  as  that  in  which  it  now  moves,  and  that,  in  other  respects,  it  must  have 
been  subject  to  himilar  laws.    I  think  it  is  much  more  probable  that  the  comet  may  be  subject  to 
soitfe  law  unknown  to  us,  which  keeping  its  period,  brought  it  in  collision  with  £he  &u$h  at  the 
times  required  by  my  hypothesis,  than  that  the  coincidences  adduo^  /should  be  the  effect  of  Accident. 
The  doctrine  of  probdbffities,  J  $m  persuaded,  would  shew  mou^tys  adds  again**  >ptfo  accident 
and  the  infallible  knowledge  of  our  ,ft$ttonowrs,  and  ia  f^owr  of  the  hypotheses,  fcnat  d&'ot  more 
floods  have  been  caused  bjrlfes  cb,me^  anfl'ilso,  that I$j  Ferio,d^nd  influence  wetfe  tffad&rstood  by 
the  ancients.    I  think  w(«?  have Vthrfee  '^tfMted;  fl6%>  &*:  ;Urip,!»  %  floirf  of  Deucalion,  or 
the  Deus-Cali  or  holy  CdV'aifo  ft  'toofc-^'sa^ ^^ats^^'C^C1  , The  preceding  one  was 
really  our  flood  of  Noah,  8tod>'«aok\y^w  S^O  B.  C.;  and  the 

first,  or  the  flood  of  Ogyges,  took  place  4{^^fe/4!^  !**&  ?&rhaps,  might  be  the  flood 
which  threw  up  Mont  Blanc,  Chimborteo,  &c?  \  tfc  '^  ^eationed  ^ear,  4648,  was  the  time  of 
the  entrance  of  the  Sun  into  Taurus  :  but  I  think  the  tnid^flodd,  In  2926,  was  that  which  altered 
the  axis  of  the  earth.  The  account  in  Genesis  is  a  most  valuable  record  of  the  traditions  but  this 
is  all  that  it  is.  The  record  of  the  tradition  is  for  the  philosophers,  the  detail  for  the  rabble.  It, 


BOOK  V.   CHAPTER  I.   SECTION  I".  333 

is  for  the  man  of  science  and  for  the  philosopher  to  distinguish  one  from  the  other.  This  was 
formerly  done  in  the  mysteries.  Mysteries  are  now  out  of  fashion ;  the  race  of  man  has  outgrown 
them ;  and  all  the  secrets  are  already  or  must  be  soon  laid  open.  Man  must  be  treated  like  a 
rational  being.  Whether  when  so  treated  he  will  act  like  one,  God  alone  knows.  I  fear  for  him  ; 
for  I  see  his  folly  every  where — I  see  his  wisdom  only  now  and  then.  I  know  what  I  have  said  on 
the  subject  of  comets  will  be  turned  into  ridicule  by  some  of  my  brethren  of  the  Astronomical 
Society 5  but  I  believe  learned  men  are  as  liable  to  follies  as  other  people.  I  have  not  forgotten 
that  the  truth  of  the  Aristotelian  philosophy  was  as  little  doubted  for  many  generations,  and  its 
truth  held  to  be  as  clearly  proved  by  men  of  the  first  talent  in  the  worldj  as  the  Newtonian  is  now. 
And  this  shews  that  learned  men  can  dogmatise  without  any  foundation  in  truth  for  their  dogmas. 
If  we  want  a  proof  of  the  folly  of  a  learned  man,  we  have  only  to  go  to  the  works  of  the  great 
NEWTON,  now  in  tfie  custody  of  Lord  Portsmouth.  It  would  be  no  difficult  matter  to  make  a  col- 
lection of  the  follies  of  the  wise,  which  should  exceed  all  other  exhibitions  of  folly.  I  do  not  ad- 
vance this  with  the  intention  of  g$igmati£ing  our  present  learned  astronomers  as  foolish,  but  I 
most  assuredly  wish  to  repress  that  ft&ling  of  perfect  certainty  which  leads  to  dogmatism,  and  to 
tell  them,  that  they  are  liable  to  be  mistaken  like  their  predecessors  and  the  remainder  of  mankind ; 
and  that  they  sometimes  assume  too  much  on  the  certainty  of  what  they  call* demonstration,  when 
that  demonstration  depends  on  theoretical  or  analogical  reasoning,  not  confirmed  by  experience. 
In  such  cases  I  contend  that  they  can  assume  nothing  more  than  a  high  probability. 

17.  A  gentleman  of  the  name  of  Arago  lately  published  a  learned  History  of  Comets ;  but  al- 
though he  ridicules  Mr.  Whiston,  calling  him  poor  Whiston,  *  yet  he  is  not  able  to  advance  a 
single  valid  or  plausible  argument  against  Mr*  Whistou's  Theory,  as  far  as  it  u  adopted  by  me. z 
His  argument  to  prove  that  the  comet  would  not  have  the  effect  of  producing  a  great  tide,  because 
it  would  pass  by  the  earth  (which  he  allows  that  it  would  do  so  near  as  twelve  thousand  miles)  with 
great  rapidity,  is  by  no  means  conclusive  against  its  causing  one  great  instantaneous  tide  or  rush 
of  waters  from  the  deep,  and  from  all  parts,  to  the  side  next  to  itself,  and  of  course  of  a  rush  back 
again  as  soon  as  the  moving  cause  was  withdrawn,  and  probably  of  several  oscillating  waves* 
This  is  quite  enough  to  cause  the  destruction  of  most  of  mankind,  leaving  the  countries  in  a  great 
measure  as  they  wetf&  fefefore;  and  this  is  much  more  consistent  with  the  actual  escape  of  many  of 
the  inhabitants,  tfa&fl  feftfy.'ift  loDg-dtoptmtfed  &<>&&•>  &*&  It  to  <P»te  enough  to  furnijsh  the  grotod  for 
the  mythWtff  NoaBA  taking  all  tbfe  anira^vi^;fthe;Ark,f&c.,:  &c.  M.  Arrago's  tr^se  was 
written  by  direction  of  the  Fr&aelji  gQvte*p^^^  tfte  p^plCotf 'f«fa  and  to 

satisfy  them  that  there  was  no  (fen^r  fri,^  a$$^ehde<i  fcom.lfa*  waiejt  whicb{  was '^xffecie'd1  kst 
year  [1832]. 3  Let  us  now  spetnilat^  bridly;^»/^  fcdme  down  to  us. 

Suppose,  instead  of  knowing  that  the  qoatajfet  WiM  w&t  ©oms,  ottf  $&titmomers  had  kbown  that  it 
would  come,  and  that  they  had  betfn  dwelling  in  4^  as  I  suppose  the  ancients  dwelling  in  Asia 
knew  of  the  coming  of  the  comet  of  2920 ;  is  "it  4?sbrd  ^  suppose  that  the  learned  in  the  secret 
science,  spoken  of  by  Enoch,  should  have  betaken  themselves  to  the  highest  mountains  of  their 
country,  should  have  built  a  ship,  should  have  fastened  it  to  the  side  of  a  mountain  opposite  to 
that  in  the  direction  in  which  tb£  flood  was  expected  to  come,  with  a  long  cable,  to  let  it  rise  as 
the  water  rose,  and  that  this  mountain  should,  from  this  circumstance,  have  acqtiir£d  in  later  times 
the  name  of  Naubanda  or  ship-cabled-mount  ?  If  I  &m  not  mistaken  we  $n?e  rftty^dE  us  in  the 


*  He  cohfiftn,s  wnat  I  stated  in  the  Appendix  to  my  first  volume,  pp,  829,  &Jd,  respecting  the  C^an  sea,  and 
shews  that  the  depression  is  much  greater  and  more  extraordinary  than  I  have  represented  it.  It  appears  that  the  Cas- 
pian sea  is  nothing  but  an  immense  chasm  into  which  the  Volga  discharges  itself. 

3  Did  not  M,  Asfago^  titetftfc*  ok  liese/mi  apply  especially  to  ^W«'*  comet?    This  didappearin  1832,    £d> 


habit  of  believing  much  more  improbable  things  than  this.    Is  it  absurd  to  suppose  that  the  peo- 
ple in  possession  of  power  at  that  time  should  take  care  of  themselves,  should  do  as  the  governors 
of  Paris  did  last  year,  in  their  endeavours  to  calm  the  fears  of  the  inhabitants,  and  secrete  from 
them  their  danger  ?     Is  it  absurd  to  suppose  that  they  would  be  careful  about  their  own  security 
by  fleeing  to  the  highest  mountain  and  providing  their  great  floating  house  and  fastening  it  to 
Naubanda  ?     We  are  told,  in  substance,  that,  by  calculation,  they  knew  that  a  great  catastrophe 
would  happen  to  the  earth  5  and  we  know,  by  astronomical  calculation,  that  the  comet  which  alone 
was  capable  of  effecting  any  catastrophe  did  come.    I  should  think,  that  persons  who  believe  the 
To  Qv  walked  in  the  garden,  ought  not  to  find  a  difficulty  in  believing  this  history.    I  ask  my 
reader  no  belief  in  any  miracle — in  any  thing  contrary  to  the  laws  of  nature,  to  reason  or  probabi- 
lity.   I  ask  of  my  reader,  only  to  treat  the  histories  of  Genesis  and  of  Enoch  as  Niebuhr  does  the 
history  of  Rome,  and  as  every  reader  does  the  history  of  Vespasian  by  Tacitus — that  is,  to  believe 
the  credible  and  to  disbelieve  the  incredible.    It  is  perfectly  clear  to  me  that  before  the  time  of 
Herodotus  every  history  was  a  raylhos  or  mystery  or  sacred  history,  the  intention  of  which  was  to 
perpetuate^  but  to  conceal  the  truth,  to  mean  one  thing,  and  to  say  another,  that  the  mass  of  man- 
kind  seeing  might  not  perceive,  and  hearing  might  'not  understand.    We  arc  told  so  in  the  Gospel. 
What  more  would  we  have  1    I  beg  my  reader  to  reflect  upon  the  admitted  fact,  that  the  comet  of 
17701  [Lexer*]  was  retarded  in  its  course  by  coming  within  the  reach  of  the  influence  of  Jupiter,2 
and  upon  the  discovery  of  the  asteroids  in  the  vacant  space  where  astronomers  had  long  observed 
that  a  planet  was  wanting.    In  the  latter  case,  as  well  as  in  the  former,  the  probability  cannot  be 
denied,  that  an  extrinsic  force  has  been  in  operation,  or  that  one  body  has  operated  on  another. 
And  surely  no  body  is  so  likely  as  some  kind  of  a  comet,  in  a  dmilar  manner,  to  have  caused  a 
deluge  on  our  earth  at  the  time  recorded.    If  there  be  waters  on  the  planet  Jupiter,  I  can  have  no 
doubt  that  they  must  have  been  greatly  affected  by  the  approach  of  the  comet  of  17/0,    Nothing 
is  more  likely  than  that,  as  changes  took  place  in  the  motions  of  the  comet  of  1770?  as  described 
by  M.  Arago,  the  causes  of  which  were  not  for  a  long  time  understood  by  our  astronomers,  so 
causes  which  may  not  be  known  to  us  may  have  operated  on  the  comet  of  575  years  to  cause  it  to 
affect  the  earth  at  the  three  times  I  have  pointed  out,  and  not  either  in  the  intermediate  times  of 
its  return  or  since  the  year  of  the  Hebrew  flood,  B.  C.  2348. 

18.  At  first  sight  it  appears  probable,  that  if  a  comet  should  be  materially  deflected  from  the 
plane  of  its  orbit  by  any  cause,  its  period  also  would  be  materially  changed,  and  we  know  that  it 
may  be  deflected  since  that  of  Lexel  was  twice  deflected  from  the  disturbance  of  Jupiter  \  but 
still  we  cannot  be  certain  that  its  period  will  be  much  altered.  As  the  orbit  of  Lcxel's  comet  was 
first  inflected  towards  the  earth,  by  its  approach  to  Jupiter,  and  again  deflected  from  it  by  the 
same  cause,  so  the  comet  of  1680  may  have  been  so  disturbed,  in  some  way  unknown  to  us,  as  to 
bring  it  three  times  to  operate  upon  our  earth,  and  this  operation  to  be  such  as  not  materially  to 
alter  its  period.  I  make  this  observation  in  reply  to  any  objection  which  may  be  urged  that,  from 
calculation,  it  is>  known  that  the  earth  could  not  have  been  in  such  a  part  of  its  orbit  as  to  have 
come  into  collision  with  the  comet  when  it  arrived.  But  I  think  the  question  will  be  one  of  pro- 
bability, viz.  is  it  more  probable  that  our  astronomers  are  in  error  or  in  ignorance,  than  j£r«f,  that 
the  coming  of  the  comet  should  coincide  with  my  theory  of  the  entrance  of  the  Sun  into  Taurus, 
at  the  Vernal  Equinox,  and  secondly,  with  the  beginning  of  my  system,  and  thirdly  and  fourthly, 
with  the  two  periods  of  the  Samaritan  computation  and  the  Hebrew  computation  of  the  flood  ? 
I  say,  is  it  probable  that  all  these  events  should  coincide  and  fall  out  right,  by  accident  ?  Is  it 

*  See  Arago,  p.  22. 

*  See  supra,  p.  138,  where  the  Author  had  left  the  date  of  the  comet—of  1770— blank,    jgft 


BOOK  V,  CHAPTER   I,   SECTION  20.  335 

not  more  probable  that  the  astronomers  are  ignorant,  than  that  all  the  four  events  have  occurred 
in  a  way  suited  to  support  my  theory,  by  accident  ?  It  appears  to  me  to  be  probable,  that  the 
fears  of  mankind,  from  the  expected  day  of  judgment  and  the  termination  of  the  milleniunij  may 
have  been  increased  by  the  expectation,  among  such  men  as  Roger  Bacon,  of  the  return  of  Caesar's. 
comet,  or  of  the  comet  of  1680,  in  the  twelfth  century,  but  of  the  time  of  whose  arrival  they  could 
not  be  certain,  in  consequence  of  their  ignorance  of  what  disturbing  forces  might  operate  upon  it ; 
but  the  existence  of  which  disturbing  forces  such  men  as  Roger  Bacon  might  have  readily  had 
handed  down  to  them,  from  Sosigenes  and  the  Chaldseans  who  corrected  the  calendar  for  Caesar. 

19.  No  person,  I  think,  looks  at  the  question  of  the  genuineness  of  Genesis  correctly,  or  takes  a 
correct  view  of  the  character  of  that  book.  It  is  very  clear  that  it  is  in  substance  to  be  found, 
whether  mythos  or  not,  In  almost  every  country,  and  that,  as  might  be  expected,  the  priests  and 
people  have  accommodated  it  to  their  own  purposes.  It  is  impossible  to  deny  that,  stripping  it  of 
its  nonsense,  (which  is  a  sort  of  thing  found  in  every  ancient  history,)  as  we  should  strip  the  his- 
tory of  Vespasian  of  its  miracles,  the  evidence  is  decidedly  in  favour  of  its  authenticity.  I  contend 
that  it  is  highly  probable  that  a  flood  did  take  place,  and  that  a  man  and  his  family  were  saved  in 
a  ship.  If  this  were  not  the  fact,  then  there  must  have  been  an  universal  mythos,  or  there  must 
have  been  the  fact,  and  it  must  have  been  accommodated  to  the  universal  mythos.  That  is,  there 
must  have  been  both  true  history  and  mythos.  The  peculiarity  of  the  coincidences  of  the  comet 
and  the  Mosaic  chronology  of  the  flood,  almost  put  the  fact  of  the  man  saved  out  of  doubt.  The 
strong  proofs  of  the  actual  division  of  the  world  into  three,  and  of  its  having  been  ruled  by  three 
potentates  under  one,  as  a  supreme  head,  cannot  be  denied.  It  is  quite  impossible  that  so  many 
traces  of  this  system  should  remain  without  its  having  once  existed.  Ever  since  the  Christian 
sera  all  accounts  of  countries  and  their  inhabitants  have  been  written  by  persons  strongly  preju- 
diced in  favour  of  the  modern  date  of  the  present  system*  The  consequence  has  been,,  that  they 
have  generally  left  out  or  omitted  to  notice  any  thing  which  had  a  connexion  with,  or  which  would 
have  shewn,  the  Christian  or  Jud&an  mythos.  They  believed  all  such  matters  to  be  merely 
modern,  and  only  noticed  such  as  appeared  to  them  to  have  ,no  connexion  with  the  mythos. 
Hence,  by  degrees,  almost  every  thing  which  could  have  shewn  the  universal  system  to  have  ex- 
isted previous  to  the  reputed  time  of  Christ  has  disappeared.  I  am  surprised  that  we  have  so 
much  left,  not  that  we  have  so  little.  In  all  our  speculations  and  inquiries  we  have  scarcely  ever 
gone  to  perfect  accuracy,  so  as  to  take  in  the  consideration  of  fractions.  Now  a  moment's  reflec- 
tion on  the  way  in  which  the  comets  were  connected  with  the  system  will  shew  the  wisdom  of  this 
proceeding.  For  it  is  the  very  acme  of  absurd  credulity  to  believe  that  a  comet  would  throw  the 
earth  out  of  its  proper  plane  and  not  cause  some  disturbance  in  the  regularity  of  its  period.  That 
is,  that  its  period  should  not  be  at  least  a  little  hastened  or  retarded  at  the  time  of  the  change. 
But  by  taking  the  calculations  in  whole  numbers  allowance  is  made  for  this,  and  no  inconvenience 
can  ever  arise  from  it  5  as,  for  example,  in  calculating  the  precession  by  72  years  for  a  degree  or 
day,  there  must  be  always  room  left  to  allow  for  the  disturbance,  necessarily  unknown  in 
quantity. 

20.  I  apprehend  that,  in  the  primeval  state  of  our  system,  the  sun  was  in  the  centre,  and  the 
planetary  bodies  revolved  around  it  in  the  same  plane  in  concentric  circles,  in  equal  times,  in  the 
most  perfect  harmony  and  order,  and  that,  including  the  earth,  the  primary  planets  were  eight  in 
number,— -one  probably  being  now  split  into  the  four  new  ones,  called  Asteroids,  The  system 
would  then  be  very  like  a  wheel,  and  exactly  answer  to  the  Mercavah  or  wheel  of  Ezekiel,  Tphich  I 
shall  notice  presently.  I  see  around  me  the  ruins  of  a  world.  How  is  this  ?  Can  it  be  believed 
that  the  work  of  Wisdom  is  to  go  to  decay?  No,  indeed!  this  I  cannot  believe.  I  must,  there- 
fore5  form  some  theory  to  account  for  these  ruins-~to  render  them  consistent  with  Omnipotent 


336  DIGRESSION,  ON   GAS,   SPIRIT,   INSPIRATION,  THE   SOUL. 

Wisdom.  I  suppose  that  the  comets  may  be  the  agents  which  have  already  effected  great  changes 
in  all  the  planets,  and  that  they  may  be  destined  to  effect  many  others— till,  in  defined  periods, 
the  planets,  by  means  of  these  agents,  may  be  all  reduced  to  a  state  of  fusion  or  gas,  and  be  at  last 
reabsorbed  into  the  To  Ov,  or  be  renewed  again  in  some  way  unknown  to  us — in  some  way  not  to 
be  understood  by  our  limited  faculties. 

21.  I  know  that  in  the  following  observations,  (a  digression  from  my  subject,)  which  I  will  take 
che  liberty  to  make,  I  shall  venture  upon  very  slippery  ground  j  and,  therefore,  I  beg  they  may 
be  considered  to  be  only  conditional,  and  more  for  the  sake  of  argument  than  for  the  delivery  of  an 
opinion.  But  before  I  proceed,  I  would  observe  to  such  philosophers  as  believe  the  universe  or 
matter  to  be  God,  fliat  if  they  be  right,  he  must  exist  in  his  more  refined,  as  well  as  in  his  less  re- 
fined state  \  then  iny  argument  will  apply.  To  such  philosophers  as  think  that  the  universe  is 
nlea9  and  does  not  exist  in  reality,  I  do  not  at  present  address  myself.  Gas  is  defined,  a  substance 
reduced  to  the  state  of  an  aeriform  fluid  ly  Its  permanent  combination  with  caloric.1  Then,  pray 
what  was  it  before  it  combined  with  caloric  ?  Was  it  hydrogen  ?  This  Gas,  I  think,  is  what  the 
ancient  materialists  (and  all  the  fathers  and  Moses  were  materialists)  considered  to  be  the  sub- 
stance of  the  First  Cause.  I  am  forcibly  impressed  with  the  idea  that  the  substance  which  we  call 
hydrogen^  by  which  is  meant  a  substance  tthich  is  the  base  of  both  water  undjire,  constituted  that 
which  the  ancients  called  spiritual  Ji  re 9  and  that  from  this  arise  the  apparent  contradictions  in  the 
designations  of  water,  fire,  and  air,  as  the  origin  of  things — for  air  the  third  (gas)  is  the  first  pro- 
duct, perhaps,  of  the  union  of  the  two  former.  Then  in  what  will  hydrogen  differ  from  the 
To  Ov  ?  It  is  not  water,  though  the  base  of  water,— it  is  not  fire,  though  the  base  of  fire.  It  is 
not  axr9  though  air  or  gas  arises  from  the  union  of  its  two  products — shall  I  say,  from  the  union  of 
the  two  emanations  from  it?  But  here  we  may  perceive  the  coporeal  trinity  of  Plato*  Whence 
came  the  baptism  of  water,  fire,  and  air?  From  the  FIRST  (the  To  Ov,  Illusion)  emanated  the 
base  of  hydrogen,  which  base  was  Maia;  from  Maia,  or  the  base  of  hydrogen,  emanated  hydrogen, 
the  base  of  fire  and  water.  These  first  three  constituted  the  first  Trinity.  From  these,  three  in 
one,  emanated  the  next  Trinity,  consisting  of  fire,  water,  air  or  gas,  in  their  most  refined  forms — 
three  in  one,  one  in  three — and  from  these  emanated  all  beings  in  existence  known  to  us, — all  the 
beings  of  this  our  world,  perhaps  of  the  universe,  perceptible  by  us.  All  this  is  ancient  doctrine 
only  put  into  modem  words — Gas  and  Hydrogen :  it  is  the  doctrine  of  Macrobius.  I  greatly  sus- 
pect that  the  electric,  the  galvanic,  the  magnetic,  fluids  and  hydrogen,  are  all  one  substance ;  that 
the  first  three  are  one,  is,  I  believe,  a  doctrine  now  scarcely  doubted.  Every  thing  in  nature  was 
supposed  to  be  microcosmic :  thus  the  second  Trinity  was  a  microcosm  of  the  first.  And  now  we 
come  to  the  most  refined  of  all  refinements.  As  the  In  postalic  universe  was  a  microcosm  of  the 
IMMENSE  To  Oj/,  so  the  minutest  animalcule  imaginable  was  a  microcosm  of  the  one  above  it  : 
and  thus,  when  we  get  to  the  least  particle  perceptible  by  sense,  or  even  in  imagination,  how  can 
we  imagine  any  thing  of  this  kind  but  by  a  circle,  symbolised  by  a  snake,  with  the  tail  in  its 
mouth  ?  What  were  the  second  and  third  of  the  first  Trinity,  but  a  picture,  a  reflection  in  a 
mirror,  an  idea,  of  the  universe  ?  All  nature  was  a  chain  of  trinities :  the  third  person  of  the  jfotf, 
was  thejSrtf  person  of  the  second;  and  so  on,  ad  infmtum.  *  Thus  all  nature  was  God  j  thus  God 
was  nature.  Thus  all  matter  at  last  was  supposed  to  be  resolved  into  the  To  Ov,  and  thus  to  be 
eternal.  All  nature  was  a  ladder  or  a  chain,  the  ladder  of  Jacob,  with  its  72  angels  or  aeons,  each 
a  step,  I  doubt  not — a  ladder  a*ow  TOT  afewaw,  revolving  like  the  period  or  number  43-2  for  mil- 
lions of  millions  of  years.  Saga,  Xaca,  and  Saca,  all  most  clearly  mean  Wisdom.  The  Isis  of 

1  \Vebbter '&  Dictionary, 


BOOK  V,    CHAPTER  I.   SECTION  21.  337 

Egypt  was  called  Neith  or  Wisdom,  "]D  sk  in  Hebrew  means  a  veil,  in  Greek  5HKO2J  (very 
like  Saca).  When  the  inscription  says.  No  one  shall  draw  aside  my  veil,  does  it  mean,  that  no  one 
shall  explain  my  cabalistic  doctrine  of  divine  Wisdom  ?  This  Wisdom  was  the  second  person  of 
the  Trinity — the  Logos — the  Saviour  \  and  was  constantly  called  self -existent.  This  is  the  Isa  and 
Ma-hesa  of  India,  the  Hesus  of  Gaul,  and  BP  is,  he  is,  profound  wisdom,  and  W  ise,  existence,  yw 
iso,  salvation,  and  Saviour,  of  the  Hebrews*  From  this  came  the  So>£o>  to  save  of  Greece. 

Faustus  says,  "Nos  Patris  quidem  Dei  Omnipotentis,  et  Christ!  Filii  ejus  et  Spiritus  Sancti, 
"  unum  idemque  sub  triplici  appellatione  colimus  Numen.  Sed  Patrem  quidem  ipsimi  LUCEM 
"  incolere  credimus  SITMMAM  ac  PRINCIPALEM,  ....  Filium  in  hac  secunda  ac  visibili  luce  con- 
"  sistere ;  qui  quoniam  sit  et  ipse  geminus,  ....  virtu  tern  quidem  ejus  in  SOLE  habitare  credi- 
"  mus,  sapientiam  vero  in  LCJNA  :  necnon  et  Spiritfts  Sancti,  qui  est  majestas  tertia,  ABRIS  hunc 
"  omnem  ambitum  sedem  fatemur  ac  diversorium ;  cujus  ex  viribus  ac  spiritali  profusione  terram 
"  quoque  concipieniem  gignere  patibilem  Jesum." *  When  I  recollect  that  Wisdom  is  the  second 
person  of  the  Trinity,  that  Isis  and  Neith  are  Wisdom,  I  think  I  can,  from  the  above  passage,  dis- 
cover how  Isis  became  identified  with  the  moon,  and  why  the  moon  constantly  bore  the  same  name 
as  the  female,  or  father  androgynous,  generative  power.  I  think  we  may  here  also  discover  how 
the  Holy  Ghost  or  third  person  of  the  Trinity,  came  to  be  described  as  breath  or  air  in  motion, 
which  we  have  never  been  able  to  ascertain  before.  I  think  it  is  probable  that  the  Indians  con- 
sidered air  in  its  most  attenuated  state,  or  hydrogen,  or  some  similar  fluid,  to  fill  all  space;  and  it 
seems  not  improbable,  when  we  consider  how  their  refined  igneous  matter  was  always  combined 
with  air,  that  they  understood  what  we  call  hydrogen.  However,  whether  or  not  they  understood 
what  we  call  hydrogen,  they  certainly  understood  that  there  was  a  principle  of  water,  fire,  and  air, 
which  answers  to  all  our  properties  of  hydrogen,  and  this  they  called  Gas  or  Gast  or  Ghost.2  But 
still  I  think  they  considered  this  gas  to  be  the  same  as  the  electric  and  magnetic  fluids*.  The 
Christians  of  the  present  day,  almost  all  of  whose  minds  are  enfeebled  by  the  prejudices  of  educa- 
tion, look  upon  the  Brahmins  and  their  learning  and  religion  with  contempt.  These  feelings  they 
have  inherited  from  the  Greeks  and  Romans  $  but  let  me  remind  them  of  what  the  Brahmins  say 
to  this.  They  say,  and  say  truly,  that  in  their  Vedas  may  be  found  all  the  logic  of  Aristotle  and 
the  philosophy  of  Plato,  and  that  among  their  sectaries  may  be  found  the  doctrines  of  Epicurus 
and  of  the  Stoics ;  that  it  is  no  more  just  to  run  them  down  on  account  of  the  corruptions  into 
which  their  religion  has  fallen,  and  the  state  of  degradation  into  which  their  order  has  been  re- 
duced by  foreigners'  conquering  their  country,  than  it  is  to  make  the  same  charges  against  the 
religion  and  philosophy  of  the  Western  nations,  on  account  of  the  corruptions  of  the  Greek  and 
Latin  churches,  and  the  present  neglect  of  the  philosophy  of  Plato,  Epicurus,  or  Zeno $  that  phi- 
losophers of  these  sects  are  to  be  found  occasionally  in  India  as  in  Europe;  that,  if  we  have  our 
Spinoza,  &c.,  they  have  their  Vyasa  \  that  with  regard  to  religion,  we  have  no  right  to  say  a  word  \ 
that  ours  is  radically  the  same  as  theirs,  only  that  we  have  iu  some  measure  corrupted  it,  and  have 
forgotten  or  lost  its  first  principles  which  they,  with  all  their  misfortunes,  have  retained  ;  that  our 
divine  incarnation  is  the  same  as  theirs  $  that,  if  the  modern  corruptions  of  the  East  and  of  the 
West  be  carefully  taken  from  the  two  religions,  they  will  be  found  to  be  identical — our  Christ, 
their  Cristna*  These  seem  to  me  to  be  asseverations  not  easy  to  refute,  as  our  missionaries  know 
full  well,  and  of  their  truth  as  far  as  concerns  religion,  the  person  who  has  carefully  read  the  pre- 
ceding part  of  this  work  must  be  very  well  qualified  to  form  an  opinion*  The  truth  of  the  funda- 

1  Georg.  Alph.  Tib.  pp.  2?8, 279. 

a  Which  our  Celtic  ancestors  invoked  by  the  name  of  Iraj-f,  Ghast,  to  preside  over  their  Wittageuaote. 
VOL.  ir.  2  x 


338  COMET  AND  FLOOD   RESUMED. 

mental  principles  of  the  religion,  I  think,  every  person  who  adaiits  the  existence  of  a  God  will 
allow,  to  be  not  improbable.  Is  not  God  the  creator  our  preserver,  and  the  regenerator  of  all  nature  ? 
Does  not  every  cycle  and  period  return  according  to  his  divine  law  at  its  appointed  time  ?  What 
shall  I  say  of  inspiration  ?  If  a  person  feel  a  strong  inclination  to  do  a  good  act,  is  it  very  much 
out  of  the  way  to  attribute  it  to  the  influence  of  divine  goodness  ?  If  this  be  not  divine  inspiration, 
or  if  divine  inspiration  be  not  this,  shall  we  have  recourse  to  the  learned  Parkhurst  and  make  it  to 
be  air  in  motion  f  (This  may  suit  a  narrow-minded  priesthood,  but  the  world  has  nearly  outgrown 
it.)  If  this  be  not  divine  inspiration,  shall  we  make  a  substance  of  it,  and  incarnate  it  ?  What  is 
a  divine  incarnation,  but  a  person  endowed  with  more  than  a  usual  portion  of  the  divine  spirit  f 
What,  at  last,  is  this,  but  a  person  having  a  more  than  common  inclination  to  benefit  his  fellow- 
creatures  ?  And  if  the  wind  in  motion  be  given  up,  to  this  it  must  return— into  this  and  into  no- 
thing but  this,  it  will  at  last  be  resolved.  Thus  when  religions  are  stripped  of  their  grosser  parts, 
they  nearly  resolve  themselves  into  one.  What,  it  may  be  asked,  do  you  make  of  the  renewal  of 
worlds,  and  of  the  metempsychosis  ?  I  see  nothing  improbable  or  contrary  to  divine  goodness  in 
the  renewal  of  worlds.  The  late  discoveries  of  Laplace,  and  many  other  circumstances,  give  pro- 
bability to  the  theory ;  and  with  respect  to  the  metempsychosis,  before  it  can  be  denied,  many 
matters  must  be  premised,  which  are  of  a  nature  attended  with  the  greatest  difficulty.  Has  man 
a  soul  ?  What  is  the  soul  ?  Is  it  substance  or  spirit  ?  What  is  spirit  ?  What  is  substance  ? 
Are  not  all  these  questions  beyond  tfre  reach  of  the  present  human  understanding  ?  What  is 
identity  ?  Is  man  the  same  to-day  that  he  was  twenty  years  ago  9  He  may  as  readily  have  existed 
in  a  former  period  and  not  be  conscious  of  it,  as  he  exists  now  and  is  unconscious  of  multitudes  of 
things  which  happened  to  him  twenty  years  ago*  Thus  we  have  a  crowd  of  questions  and  diffi- 
culties which  I  shall  not  attempt  here  to  resolve— questions  to  answer  and  difficulties  to  resolve, 
each  of  which  have  already,  in  vain,  had  hundreds  of  volumes  lavished  upon  them. 

22.  We  will  now  return  to  our  subject.  The  circumstance  that  the  year  of  the  return  of  the 
cornet^  and  the  year  of  the  flood  according  to  Moses,  should  exactly  coincide,  raises  a  strong  pro- 
bability that  a  great  deluge  did  take  place  at  the  time  stated  by  Moses,  and  that  it  was  effected  by 
the  agency  of  the  comet  The  testimony  of  all  nations,  that  a  flood  did  take  place,  strengthens 
the  probability.  Again,  the  appearance  of  the  surface  of  the  globe,  as  stated  by  Cuvier,  tends  to 
confirm  it.  Again,  the  testimony  of  Varro,  respecting  the  flood  of  Ogyges,  that  it  agreed  in  date 
with  that  of  Moses,  tends  to  confirm  it.  The  union  of  these  circumstances  raises  a  probability  that 
a  deluge  did  take  place  at  one  of  the  two  times  stated — at  one  of  the  two  approaches  of  the  comet 
in  its  orbit,  too  strong  to  be  shaken  by  any  theories  or  mathematical  calculations  of  philosophers 
at  this  day  respecting  the  planetary  motions,  because  it  is  impossible  for  them  to  know  certainly 
how  the  cause  would  operate  upon  a  system  so  different  as  our  present  one  is  from  what  it  must 
have  been  formerly,  before  the  catastrophe  happened.  The  reasonings  of  philosophers  can  lead 
them  to  nothing  more  than  a  probability,  and  the  final  result  of  the  two  can  only  be  probability 
against  probability— and  the  question  will  rise,  which  is  the  stronger  ?  But  if  the  mathematical 
reasonings  of  philosophers  should  bring  out  a  result  favourable  to  the  assertions  or  traditions  of 
Moses  and  Varro  and  Whiston,  then  the  probability  will  rise  almost  to  certainty,  indeed,  as  near 
certainty  as  can  be  expected  in  matters  of  this  kind.  A  great  catastrophe  no  one  can  deny.  In 
fact,  no  one  can  deny  several  catastrophes.  There  is  nothing,  under  all  the  circumstances,  im- 
probable in  the  doctrine,  that  there  may  have  been  two,  or  even  more,  of  different  degrees  of  mag- 
nitude, since  the  creation  of  man.  It  is  not  conclusive  against  the  flood  of  Moses  and  Varro  being 
at  the  time  they  name.,  or  of  its  being  effected  by  the  comet  of  1680,  that  its  present  motions,  as 
now  calculated  by  astronomers,  if  they  should  be  so  calculated,  do  not  shew  it  would  come 
into  contact  with  the  earth  at  that  time ;  because  it  is  very  possible,  that  the  concussion  which 


BOOK    V.    CHAPTER   I.   SECTION  23.  339 

then  happened  may  have  caused  its  motions  to  be  very  different  from  what  they  now  are: 
it  may,  after  the  great  concussion  of  the  bodies,  have  come  into  its  present  situation,  and  its 
habits  of  moving  too,  by  degrees :  if  it  be  only  mo<jeratdy  nearj  it  is  quifce  enough.  If  all  the 
planets  before^this  catastrophe  moved  in  perfect  order— all  in  their  respective  orbits,  but  all  con- 
stantly in  conjunction,  and  in  one  planej  it  ig  p^fole  that  the  same  comet  may  have  disarranged 
them  all,  and  thrown  the  whole  system  into  what  appears  to  be  disorder,  at  the  same  time.  Every 
thing  seems  to  shew  periodical  destruction  and  regeneration.  What  can  be  more  probable  than 
that  comets  should  be  the  agents  of  these  effects  ?  Although  the  comet  may  not  move  in  the  same 
plane  with  the  planets  at  this  time,  it  may  have  done  so  before  the  concussion,  or  it  may  have 
come  into  the  same  plane  by  degrees,  being  previously  ordained  to  do  so,  for  the  purpose  of  effect- 
ing great  objects  or  changes.  Although  the  present  state  of  the  system  seems  to  shew  disorder, 
it  is  probably  only  temporary  or  periodical,  and  all  may  return  to  order  again.  Ancient  tra- 
dition and  improved  modern  reason  both  support  the  probability  of  this  doctrine.  But  in  all  this 
I  contend,  that  I  come  as^near  the  truth,  or  certainty,  as  the  astronomers  do  5  only  /do  not  come 
so  near  dogmatical  assertion, 

•23.  At  first  persons  will  wonder  how  any  one  could  believe  that,  in  every  six  hundred  years,  a 
space  of  time  so  short,  the  history  of  the  world  could  be  renewed  5  that  new  Argonautic  expedi- 
tions, new  Trojan  wars,  &c.,  could  be  re-enacted— a  belief  at  first  sight  so  absurd  and  so  palpably 
repugnant  to  all  historical  experience.    But  I  think  this  superannuated  dogma  passed  down  the 
stream  of  time,  like  other  superannuated  dogmas  which,  in  our  times,  may  be  pointed  out:  the 
Millenium  for  ^instance.    It  was,  like  the  Millenium,  almost  obsolete ;  partly  believed,  partly  dis- 
believed—believed by  some  of  the  vulgar,  despised  by  the  enlightened.    Like  the  Millenium,  it 
\vas  sought  for  every  where,  and  its  falsitVj  which  was  proved  from  facts>  was  attempted  to  be  ex- 
plained away.    Before  the  invention  of  letters,  there  is  no  difficulty  in  accounting  for  the  belief; 
the  difficulty  only  arises  afterward.     This  belief  arose  from  natural  causes.     If  we  carefully  exa- 
mine the  state  of  man  before  the  invention  of  writing,  we  shall  find  that  his  memory  would  not 
reach  even  to  half  a  neros,  or  to  300  years.    Let  us  think  of  our  grandfathers,  great-grandfathers, 
and  great-great-grandfathers,  giving  them  forty  years  each.    What  do  we  know  of  them  ?     What 
should  we  now  know  of  them  had  we  not  possessed  the  art  of  writing  and  ciphering  ?    No  man 
who  thinks  deeply  upon  this  will  be  surprised  at  a  popular  belief  prevailing,  that  the  same  mis- 
chief  would  happen  to  new  Troy,  Rome?  whicfc  j,ad  jiappeE1ed  to  old  Troy,  before  the  expected 
Great  One  would  arrive  at  the  end  of  the  cycle,  in  thirty  or  forty  years*  time.    And  when  Virgil 
wrote  his  4th  Eclogue,  that  was  thought  or  feared  by  the  vulgar  to  be  the  course  of  events.    When 
the  T.  S.  R.  or  Caesar  was  really  believed  to  have  arrived,  that  part  of  the  rnythos,  it  would  be  said 
and  thought,  had  been  misunderstood  before,  as  our  devotees  say  the  time  of  the  Millenium  was 
misunderstood  formerly  by  those  \vh0  expected  it  at  the  end  of  the  first  600  years  of  our  sera. 
This  ought  to  have  taught  the  fools  wisdom.    Are  fools  ever  taught  wisdom  ?    When  folly  is  once 
taught,  it  is  very  difficult  to  unteach  it.    I  beg  my  reader  to  refer  to  what  I  have  said,  in  pp,  262 
—gas,  280,  respecting  the  origin  of  Deans  and  Chapters,  and  the  whole  of  the  Feudal  system,  and 
to  observe  the  absolute  darkness  iu  which  it  is  all  involved,  in  an  age  thousands  of  years  after  the 
discovery  of  the  art  of  writing.     When  he  1ms  done  this,  he  will  not  be  surprised  at  the  ignorance 
of  mankind  before  the  art  of  writing  was  discovered,  or  if  discovered,  while  it  was  kept  a  profound 
secret.    Almost  the  moment  the  art  of  ciphering  was  found  out,  attempts  would  be  made  to  make 
use  of  it  to  remedy  the  inconvenience  which  I  have  just  mentioned.    The  first  use  would  be  to 
perpetuate  the  cycles  or  to  register  time,  to  perpetuate  the  knowledge  on  these  subjects  which,  up 
to  that  time,  had  been  acquired,    Ju  fact>  to  sejze  £rmiy  ana  to  gecure  that  knowledge,  that  it 
should  not,  like  other  knowledge,  escape  them,  of  which  they  must  have  had  daily  experience,  by 


340  EARLY   HISTORY  A   MYTHOS. 

locating  it  in  memorials  as  imperishable  as  possible  5  and  this  we  find  in  the  number  of  the  stones 
in  the  stone  circles,  and  probably  in  the  stones  of  Carnac,  to  which  a  stone  was  added  every  year  to 
record  the  time  of  the  world,  like  the  nails  driven  at  Rome  and  in  the  Etruscan  temple  of  Nurtia : l 
The  next  contrivance  would  be  that  of  putting  words  into  numbers.  For  though  man  could  not 
write  in  syllables,  it  is  very  clear  he  must  always,  after  he  had  obtained  any  skill  in  speaking,  have 
spoken  in  syllabic  words,  and  almost  at  the  same  time  in  which  he  learned  to  speak  in  them,  he 
would  learn  the  art  of  making  rhymes,  or  composing  lines  ending  in  similar  sounds.  We  have  the 
first  account  of  this  in  the  poet  Olen  at  Delphi/  and  in  the  twenty  thousand  verses  which  the 
Druids  of  Britain  caused  their  pupils  to  repeat.  These  were  the  first  attempts  to  perpetuate  facts. 
The  very  nature  of  them  confined  them  to  a  caste  or  class,  and  made  them  secret  and  sacred. 
The  next,  thing  having  the  same  object  in  view  was  to  sing  these  lines  or  rhymes  to  a  tune ;  and 
hence  arose  music.  Hence  arose  the  chaunting  of  Liturgies.  Hence  arose  national  songs.  Hence 
arose  among  the  priests  an  order  or  class  of  Bards,  Muses,  or  Singers,  singing  or  chaunting  their 
Musas — singing  or  chaunting  their  doctrines  or  praises  of  the  incarnate  wisdom  j 3  books  of  Wisdom, 
or  of  Budclhas,  in  process  of  time,  by  the  regimine,  becoming  books  called  Vedahs,  or  the  books  of 
the  prophets.  The  vedahs  are  never  read  but  sung.  This  is  to  prevent  them  from  being  cor- 
rupted.4 After  a  mythos  or  history  of  a  person  was  once  established,  the  recollection  of  which  was 
an  object  to  be  desired,  it  was,  as  I  have  just  observed,  made  into  a  song,  and  sung  or  recited. 
After  some  time  instrumental  music  was  added :  again,  in  time,  action  was  added,  and  by  degrees 
more  persons  than  one  were  employed.  Thus  dialogue  commenced,  a  chorus  was  adopted  to 
make  the  matter  more  intelligible  to  the  audience,  and  sacred  theatres  were  built.  It  is  difficult  to 
imagine1  whether  this  preceded  or  followed  the  practice  of  making  processions,  or  Deisuls,  or 
voyages  of  salvation,  through  the  districts  of  a  country,  where  all  the  adventures  of  the  person 
were  acted — probably  the  infant  exposed— the  young  man  killed  and  resuscitated,  &c«,  &c»,— a 
part  of  the  adventures  of  the  incarnate  God  performed  each  peculiar  day,  till  the  whole  of  his  life 
.and  death  was  gone  through  k every  year.  These  were  contrivances  adopted  to  keep  in  remem- 
brance the  history  or  M-Istory  before  the  art  of  writing  by  syllables,  perhaps  before  the  art  o* 
writing  by  numerals  was  discovered.  For  this  purpose,  after  epic  poems  were  invented,  each 
poem  was  divided  into  twenty-four  books,  each  book  into  a  certain  number  of  lines,  each  line  into 
a  certain  number  of  words,  and  for  this  purpose  also  each  syllable  of  each  word  was  by  practice 
fixed  to  be  long  or  short,  and  each  line  was  formed  by  a  certain  number  of  short  and  long  sylla- 
bles, placed  in  well-known  order.  Thus  we  have  hexameters,  pentameters,  &c. 

24.  I  have  formerly  said  that  there  was  originally  one  history,  that  history  a  mythos  or  a  doc- 
trine, and  that  the  doctrine  consisted  of  the  arrival  of  a  divine  incarnation  in  each  age,  which  the 
priests  of  each  country  persuaded  the  people  must  be  renovated  in  their  peculiar  country,  by  ex- 
hibiting to  them  their  former  history,,  which,  with  a  new  cycle,  would  be  renewed.  The  system  of 
the  renovation  of  cycles  was  an  integral  part  of  the  mythos.  The  doctrine  of  the  renewed  incar- 
nation is  very  distinctly  visible  in  India,  Persia,  Syria,  Greece,  Italy,  and  even  in  China  and 
Mexico,  In  consequence  of  the  friendly  intercourse  which  in  the  later  times  of  antiquity  existed 
among  all  nations  with  respect  to  their  religious  concerns,  I  am  induced  to  believe  that  it  was  a 
part  of  the  doctrine,  that  there  might  be  more  divine  incarnations  than  one  for  each  cycle— that 
more  nations  than  one  might  be  favoured  with  the  interposition  of  the  Deity  in  its  behalf.  I  think 
if  this  had  not  been  the  case  they  would  have  quarrelled  about  them,  which  they  no  where  did, 

'  See  Vol.  I.  pp  307, 4?6.  »  See  Celtic  Druids,  p,  121. 

3  The  celebrators  of  the  nttfD  msh,  by  regimine,  became  themselves  Muses. 
*  See  Dr.  Rosen's  Translation  of  Parts  of  the  First  Veda. 


BOOK   V.    CHAPTER    I.   SECTION   24.  341 

until  the  secret  meaning  of  the  mythos  was  lost.  However,  whether  one  nation  allowed  another 
to  have  it  or  not,  it  is  certain  that  each  nation  claimed  to  have  it.  Indeed,  I  have  somewhere  met  with 
an  account,  that  it  is  no  unusual  thing  for  the  Brahmins  to  allow  the  truth  of  the  divine  incarnation 
of  Jesus  Christ.  But  they  say,  "  You  have  had  your  divine  incarnation,  so  have  we.  We  do  not  deny 
yours,  why  should  you  deny  ours  ?"  "Ah!  but"  (we  say)  "  our  Christ  was  an  incarnation  of  God 
himself,  for  the  salvation  of  all  who  believe  on  him,  proved  by  previous  prophecies  and  by  his  mira- 
cles." "Very  true;"  (is  the  reply;)  "we  allow  all  you  say.  But  our  Christ-en  or  Christ-na 
was  precisely  the  same  for  our  salvation  and  the  salvation  of  all  mankind  who  believe  on  him, 
proved  by  previous  prophecies  and  by  his  miracles."  I  imagine  that  this  will  be  a  very  difficult 
argument  to  refute. l  By  representing  to  the  people  of  Rome  that  its  founder,  Romulus,  was  de- 
scended from  Troy — that  he  was  deserted  and  saved  from  a  tyrant,  &c.,  &c.,  the  priests  could  say 
to  the  people,  "  Is  it  not  evident  from  this  history,  that  you  are  a  favoured  nation,  or  one  of  the 
favoured  nations  >"  On  this  account  all  histories  were  moulded  to  accommodate  them  to  the 
mythos.  This  affords  a  satisfactory  reason  for  all  the  histories  being  the  same  in  some  respects, 
and  also  for  their  having  considerable  differences.  It  also  furnishes  a  satisfactory  reason  for  each 
country  having  the  same  names  of  places.  If  it  be  said,  that  the  tribes  might  have  brought  the 
names  of  places  from  the  East,  as  our  emigrants  have  carried  our  names  of  places  to  America,  I 
reply,  Not  only  are  the  names  of  places,  but  the  mythos  also,  visible,  where  there  are  new  names 
for  the  same  thing.  The  indentity  is  much  too  extensive  to  be  the  unintentional  produce  of  tribes 
merely  settling.  The  system  is  uniform  in  all  countries.  The  fact  is,  our  emigrants  take  their 
sacreds,  dedicate  their  churches  to  saints,  &c.,  &c.,  and,  if  they  yet  had  the  JDeisul,  they  would 
every  where  have  had  a  sacred  mount  to  perform  it  round,  even  in  Australia.  In  every  country  which 
had  any  pretensions  to  have  a  Saviour >  there  was  a  Mount  Meru  or  Olympus  or  Acropolis,  with 
all  its  accompanying  little  superstitions.  And  all  these  places  had  secret  and  sacred  names,  pro- 
bably not  used  in  common  life,  until,  by  degrees,  the  secret  came  to  be  divulged  to  so  many  per- 
sons, that  it  was,  in  fact,  no  secret  at  all.  What  would  the  secrets  of  Masonry  be,  if  every  person 
in  England  was  initiated  ?  By  degrees  the  mysteries  became  known,  without  its  being  perceived 
that  they  were  divulged  secrets ;  and  it  is  clear  that,  if  the  initiated  perceived  they  were  their 
secrets  divulged,  they  would,  on  no  account,  admit  the  fact ;  or  at  any  rate  they  would  conceal  it 
if  pobsible,  and  they  would  cease  to  be  a  part  of  their  mysteries.  We  know  that  there  were  the 
greater  and  the  less  mysteries.  In  the  less  mysteries,  the  novice  was  admitted  to  only  a  certain 
portion  of  the  nlythos  \  to  how  much  it  is  impossible  to  say.  It  is  very  clear  that  it  was  the  esta- 
blishment of  the  sect  of  the  Christians — the  sect  of  Paul — teaching  the  contradictory  doctrine  of  a 
spiritual  saviour,  instead  of  a  temporal  one,  but  still  of  a  human  being  actually  crucified,2  which 
caused  nearly  all  the  mysteries,  remaining  in  Paul's  day,  to  be  lost  as  mysteries.  A  violent  and 
furious  sect  of  fanatics,  like  the  modern  Methodists,  divided  among  themselves,  but  uniting  upon 
certain  great  points,  let  out  all  the  secrets  of  the  temples,  as  far  as  in  their  power.  Like  Luther, 
they  considered  the  breach  of  an  oath  or  vow  to  be  meritorious  in  a  good  cause.  Under  these  cir- 
cumstances the  initiated  who  held  to  their  vows  could  do  nothing  but  abandon  their  mysteries 
altogether,  and  the  celebration  of  them,  nearly  ceased  ;  but,  as  might  be  expected,  we  find  them 


1  See,  on  the  admissions  of  the  Jesuits  to  the  Brahmins,  Vol.  I,  p.  560. 

*  The  Author  probably  meant  by  "  a  spiritual  instead  of  a  temporal  Saviour"  one  who  was  really  to  save  from  igno- 
rance, sin,  and  death,  instead  of  a  metaphorical  one,  who  saves  only  as  wily  priests  teach,  and  as  the  ignorant  many 
believe.  In  teaching  the  doctrine  of  such  **  a  spiritual  Saviour"  there  was,  surely,  nothing  "  contradictory"  I  for,  who 
but  a  human  being  could  be  actually  crucified?  Lee  those  who  profess  to  believe  that  "  the  Eternal  God  died"  as  the 
real  "  spiiituul  Saviour"  leconcile  the  apparent  contradiction*  Editor. 


342  BARAS1T  AND   MERCAVAB. 

rising  again  under  the  fostering  hand  of  Clemens  Alexandrinus  and  of  the  reviving  hierarchy,  as 
soon  as  the  sect  began  to  improve  in  character.  How  much  secret  doctrine  Clemens  and  his 
school  may  have  taught,  we  do  not  know  $  but  we  do  know  enough  to  see  that  it  was,  at  least,  a 
part,  and  the  best  and  most  beautiful  part,  of  the  ancient  system.  The  early  Paulite  Christians 
consisted  of  nothing  better  than  what  constitutes  our  Ranters,  Jumpers,  and  Speakers  with 
Tongues,  in  Mr,  Irving's  chapels  at  this  day.1  This  Mr.  Gibbon  has  satisfactorily  proved.  This 
Paul's  first  epistle  to  the  Corinthians  proves.  They  dreamt  of  nothing  but  an  immediate  kingdom 
of  King  Jesus — a  sort  of  temporal  or  spiritual,  visible  king  upon  earth,  at  Jerusalem,  As  time 
advanced  and  proved  the  erroneousness  of  this  dream,  and  as  the  sect  improved  in  character,  as  all 
sects  do  in  proportion  to  the  rate  at  which  their  passion  cools,  their  leaders,  by  degrees,  went  back 
to  the  old  system, — the  old  mysteries  began  to  revive,  and  they  shew  themselves  almost  as  soon 
as  we  find  any  thing  written  respecting  them  in  Clemens  Alexandrinus.  But  the  whole  system 
could  never  be  revived,  because  that  which  had  been  revealed  to  the  whole  world  could  not  be  un- 
revealed,  viz.  for  an  example,  the  multitudes  of  similar  histories  of  the  Avatars,  &c.,  &c.  But 
although  the  similarity  of  the  histories  is  sufficiently  striking,  now  that  they  are  pointed  out,  they 
do  not  seem  ever  to  have  been  publicly  observed  by  the  ancients.  The  fact  could  scarcely  have 
been  unknown  in  the  mysteries ;  but  it  is  never  named  by  any  writer,  whose  works  remain  to  us  j 
which  seems  to  shew,  that  it  must  have  been,  if  observed  at  all,  a  part  of  the  secret  system. 
Whatever  knowledge  the  priests  could  keep  to  themselves,  they  most  studiously  kept.  In  the 
Western  world,  in  modern  times,  no  ancient  institution  or  order  has  remained  by  whom  it  might 
be  kept,  unless  it  be  in  the  conclave ;  but  when  the  Europeans  arrived  in  India,  all  the  learning 
which  remained  lo  the  priests,  from  their  ancestors,  they  kept  from  the  Europeans,  and  from  all 
their  countrymen  except  their  own  caste,  with  the  greatest  care  possible  $  and,  in  a  great  many 
instances,  they  continue  to  keep  it.  Thus,  to  the  escape  of  the  secret  knowledge,  we  are  indebted 
for  the  destruction  of  the  rule  of  the  priests.  I  have  no  doubt  that  the  sacred  order  which  ruled 
the  world  possessed  all  science,  and  possessed  it  in  a  very  high  degree  of  perfection.  When  land 
became  scarce  and  food  difficult  to  acquire,  men  would  become  quarrelsome :  to  suppress  dis- 
orders hired  men  would  be  employed,  and  their  commanders,  by  degrees,  would  quarrel  with  their 
superiors.  Then  science  would  begin  to  creep  out,  and  the  veneration  for  the  order  to  abate,  till 
its  rule  would  at  last  be  overturned.  Many  causes  would  unite  to  produce  this  effect, 

25,  We  have  formerly  seen  in  Vol.  I.  p.  264,  that  the  Cabala  consisted  of  two  branches,  the  Barasit 
and  the  Mercavah.  The  latter  is  the  knowledge  of  what  are  called  sublunary  beings,  and  might  also 
consist  of  the  knowledge  of  what  we  call  natural  philosophy,  astronomy,the  periods  of  the  planets,  the 
science  of  letters,  high  arithmetic,  algebra,  geometry,  and  some  other  secrets  described  by  Bacon,  as 
noticed  in  Vol.  I.  p,  341,  note*  The  other,  I  think,  probably  consisted  of  the  knowledge  of  all  the 
profound  doctrines  of  the  Trimurti  and  the  secret  use  of  the  system  of  cycles, — the  meaning  of  the 
sacred  Om  and  the  To  Ov,  and  of  Theogony,  The  word  Mercavah  is  said  to  mean  a  chariot,  and  to 
refer  to  the  chariot  as  it  is  called  of  the  first  chapter  of  Ezekiel  (verses  15— 21).  The  word  which 
gives  occasion  to  this,  or  which  is  translated  chariot,  is  JEJ1K  aupn,  the  root  of  which  is  said  to  be 
J3K  apn,  but  for  the  meaning  of  which  Mr,  Parkhurst  refers  to  the  word  H3D  pne.  This,  with  a 
mutable  or  omissible  rr  e9  he  says,  means  to  turn,  particularly  applied  to  the  turn  or  the  return  of 
a  day,  or,  of  course,  a  period.  He  says  also,  that  JSK  apn  means  a  wheel.  This  is  justified  by  the 

1  It  mil  be  said,  perhaps,  that  there  were  Josephs  of  Arimathea— men  of  a  higher  class— among  the  early  Christians* 
This  is  very  true— there  were  men  of  learning  and  \vealth,  like  IVJr.  Whitfield,  Mr.  Wesley,  Mr.  Halhed,  and  Mr.  Irving  j 
but  what,  if  admitted,  does  it  prove  against  the  argument?  John  Wesley  was  a  talented  and  learned  man;  yet  he 
believed  he  had  miracles  performed  upon  himself  every  day  I  But  what  \verq  his  and  Whitfield's  early  followers? 


BOOK  V.   CHAPTER  II.   SECTION    1.  343 

context  of  Ezekiel,  which  treats  much  of  a  mysterious  wheel,  and  upon  the  four  cardinal  points  of 
the  compass  by  the  names  of  the  Man,  the  Lion,  the  Ox,  and  the  Eagle—the  Equinoxes  and  Sol- 
stices. The  generality  of  Jews  give  the  first  word  of  Genesis,  Barasit,  the  common  meaning 
given  to  it  by  the  Christians,  and  though  the  greatest  and  the  most  learned  of  their  philosophers, 
Maimonides,  acknowledges  the  meaning  of  the  two  words  is  lost,  yet,  without  any  hesitation,  they 
will  tell  you,  that  Barasit  means  cosmogony,  and  Mercavah  the  moral  doctrine— thus  transposing 
the  two.  Very  certain  I  am,  that  this  is  a  complete  inversion.  How  they  can  make  the  wheels 
within  wheels  apply  to  morality  I  know  not ;  but  they  aptly  apply  to  tfa  planets.  In  short,  one, 
the  Mercavah,  was  the  doctrine  of  natural  philosophy ;  the  other,  Barasifc,  the  doctrine  of  moral 
philosophy.  Mercavah  taught  astronomy,  the  use  of  the  cycles,  the  history  of  the  flood,  and  the 
cometary  and  planetary  system,  chronology,  the  secret  principle  or  riddle  of  the  millenium,  and 
the  microcosm,  which  I  shall  explain  by  and  by,  and  with  which  the  power  of  the  initiated  was 
most  intimately  connected,  and  which  was,  whether  true  or  not,  thought  necessary  for  the  govern- 
ment of  mankind.  The  Barasit  taught  the  doctrine  of  wisdom,  the  nature  and  attributes  of  the 
To  Ov,  the  doctrines  of  the  metempsychosis,  of  emanation,  and  of  the  reabsorption  of  every  one 
into  the  First  Being,  hastened  or  retarded  according  to  his  good  or  bad  conduct  in  this  life  |  in 
short,  every  thing  connected  with  morality,  and  the  duties  of  man  to  his  Creator. 


CHAPTER  II. 

CJESAR. — ALEXANDER.— OBNGIS  KHAN.— AKBAB. — NAPOLEON.— SUPREME  PONTIFF.— RACES  OF  MAN.     BLACK 
GODS.— TRINITARIAN  DOCTRINE  OF  GENESIS.     JEWISH  POLITY.      PRIESTHOOD. —  SUPREME  PRIESTHOOD. 

1.  I  SHALL  now  proceed  to  shew  more  fully,  that  there  have  been  many  persons  who  have  as- 
pired to  be  divine  incarnations, — Buddha,  Cristna,  Salivahana,  Moses,  Cyrus,  Alexander,  Julius 
Caesar,  Gengis  Khan,  Timur,  Mohamed,  Gregory,  and  Hakem  Bemriilah,  were  all  believed  to  be 
divine  incarnations,  as  well  as  Jesus  Christ,  each  opening  a  new  age.  Few  persons  who  have  read 
this  work  will  doubt  that  the  word  Caesar  *  must  have  some  mystical  meaning,  and  that  meaning 
connected  with  the  mysterious  system  which  I  have  developed.  I  think  the  word  in  the  first 
numeral  letters  has  been,  as  the  Pope  of  Rome  calls  himself,  XP5:r600.  Having  found  from  St. 
Barnabas,  that  X  means  300  as  well  as  400,  and  from  the  other  circumstances  which  I  need  not 
repeat,  that  the  last  three  letters  R,  S,  T,  had  each  two  meanings  in  common,  and  also  that  the 
last  letter  of  almost  all  the  alphabets,  the  Tau>  was  written  indiscriminately  with  a  cross,  in  fact, 
in  any  form  of  a  cross  $  considering  also,  that  we  find  the  doctrine  of  Wisdom,  or  rather  of  the  in- 
carnation of  Wisdom,  to  have  been  the  secret  doctrine  of  all  nations  5  remembering  also,  that  we 
are  told5  it  was  a  common  practice  with  the  mystics  of  all  nations  to  insert  the  letter  I,  the  name 

1  See  Vol  L  pp.  617—620  j  and  supra,  p.  95, 


344  O£SAR. 

of  God,  into  words,  for  the  sake  of  a  mystery,— t  think  it  probable  that  the  word  Caesar  is  the 
Hebrew  word  Rst  or  Rasit ;  or  rather  that,  originally,  the  word  Rasit  has  been  X  or  T*  §.  P.5 
read  from  right  to  left,  TSP.3  and  that  from  this,  the  Tzr  of  Muscovy  has,  by  a  little  corruption, 
been  derived.  It  is  not  half  so  mystical  as  the  nonsensical  mysticism  which  we  find,  from  the 
letter  of  Barnabas,  and  many  other  circumstances,  really  did  prevail  among  the  ancients.  My 
mystery  is  in  better  style,  and  is  not  nonsensical.  Ras  is  called  the  root  of  the  Hebrew  Rasit; 
but  whence  comes  the  it  at  the  end  of  the  word  >  1  shall  be  answered,  perhaps,  that  it  is  forma- 
tive, or  a  letter  is  heemantive  or  paragogic — all  hard  words  invented  to  conceal  the  ignorance  of 
persons  too  vain  to  confebs  their  ignorance.  I  believe  the  word  Rasit  is  a  corruption  of  R.  S.  T., 
and  that  it  is  the  original  of  the  word  Ceesar,  and  Tzar,  and  XPHS — the  mitis  or  benignus  incar- 
nation of  every  age—Pater  futuri  sfficuli — auov  TWV  aiwycov.  The  letters  for  gold,  for  the  word 
peaceful  or  happy,  and  for  the  benignant  being  XPS,  were  the  same  in  the  first  language  of  nu- 
meral symbols,  and  meant  PST,  the  triune  cyclarGodor  Genius— first,  perhaps,  XPI§TN=:666, 
EPESTzrGO-HOO-fl-f-o-f  200+300-666,  corrupted  into  Crost;  next  to  XP5N=650;  next  to 
XPHSizSOS;  and  next,  as  it  yet  remains,  to  XPS=600  or  XP-600.1  Every  thing  which  I 
have  said  respecting  the  XPS  or  Crest  is  confirmed  by  an  observation  of  Bingham's  in  his  Chris- 
tian Antiquities,  that  the  Christians  were  not  called  by  that  name  till  the  time  of  Ambrose;  they 
were  previously  called  Christb — anointed.* 

It  would  be  surprising  if  we  did  not  find  the  Trinity  among  the  Romans,  and  we  have  it  in  the 
Capitolium,  (and  it  is  not  only  Trinitarian  but  Christian  too,)  in  its  three  altars  or  shrines  "to 
the  three  Gods/'  called  "Svwouot,  or,  as  this  word  is  expounded  by  Nimrod,  the  dwellers  together, 
the  Dii  Magni  Samothraces,  Qeoi  jutsyaAoj,  ®soi  Sovaro*,  OEOI  XPH5JTOI.  Tertullian 
says,  that  the  three  altars  in  the  Circus  were  sacred  trims  Dh>,  niagnis,  potentibus,  valentibus ; 
eosdem  Samothracias  existirnant."  3  These  altars  were  to  Jove,  Apollo,  and  Minerva.  The  0eo£ 
Xgvjs'os  shews  us  what  was  meant  when  it  was  said  in  one  of  the  gospel  histories  that  the  Christ 
descended  and  united  itself  to  Jesus,  at  his  baptism,  and  that  he  was  Jesus  the  Christ,  i,  e.  the 
Crest.  We  arc  all  educated  at  this  day  with  the  impression  that  the  AMID  or  desire  of  all  nations 
vi  as  to  be  an  actual  God,  or  a  person  of  the  Godhead,  and  in  consequence  we  can  scarcely  under- 
stand the  situation  or  the  feelings  of  a  person  who  only  looked  for  a  man  like  himself,  but  endowed 
with  a  superior  degree  of  the  divine  attribute  of  wisdom.  I  think  this  prevents  us  from  entering 
properly  into  the  feelings,  and  making  a, proper  allowance  for  the  natural  and  almost  necessary 
weakness,  of  men  placed  in  such  situations  as  Cyrus,  Alexander,  Caesar,  Alaric,  Mohamed,  and 
Gengis  Khan.  I  am  convinced  that  every  one  of  these  believed  himself  to  be  the  foretold  person  ; 
in- several  instances  they  were  generally  believed  to  be  so  by  their  followers;  and  in  several  in- 
stances, also,  I  have  no  doubt,  that  this  was  the  chief  cause  of  their  victories.4  We  will  now  re- 

1  Lately,  in  the  Curiosa  Miscellanea,  I  met  with  another  monogram,  of  which  the  author,  Mr.  J.  Munro,  says,  he 
was  not  able  to  get  any  explanation  from  the  priests,  except  that  it  meant  something  mystical  j  it  was  XP,  It  was 
found  in  the  catacombs  of  Rome,  on  Christian  monuments ;  but  he  says  it  was  in  use  among  the  ancients  long  before 
the  time  of  Christ.  I  apprehend  it  is  the  Hebrew  and  Samaritan  Tatt^400  and  the  Resh-200,  jointly  600,  But  it 
may  be  the  Greek  Rho,  in  which  case  it  will  confirm  what  I  have  before  proved  from  the  epistle  of  Barnabas,  that  the 
last  three  letters  of  the  old  alphabet  had  each  two  meanings.  We  must  not  forget  that  the  Tau  in  these  old  languages 
was  written  in  every  form  of  the  cross.— See  Vol.  I*  pp.  222,  223, 

8  Psalm  cv.  15;  Bingham,  Book  I.  p  7. 

3  NimrorJ,  (Vol.  I.  pp  243,  2-44,)  who  refers  to  Serv  in  $ln.  Kb.  ft,  ver&.  225,  297,  and  Tertull.  de  Spectaculis,  Vol. 
iv.  ch  viii  p.  1 1/.    Semler. 

4  I  thiuk  in  the  latter  part  of  the  life  of  Napoleon  some  slight  symptom  of  this  disorder— this  hallucination  —this* 
monomania,  may  be  perceived  in  that  extraordmaiy  manj  but  more  on  this  point  presently 


BOOK  V.   CHAPTER  II.  SECTION    1.  345 

turn  to  one  circumstance  of  the  mythos  of  Julius  Cassar,  to  which  I  think,  in  Volume  I.  pp.  616— 
620, 1  have  not  done  sufficient  justice.  It  has  always  been  understood  that  his  mother  underwent 
the  operation,  from  her,  denominated  Caesarean,  and  that  her  son  Julius  was  extracted  from  her 
side.  Now,  when  I  consider  that  it  was  clearly  a  part  of  the  mythos,  both  of  the  East  and  West, 
of  that  mythos,  in  fact,  alluded  to  by  Virgil,  that  the  expected  one,  the  desire  of  all  nation*,  was  to 
be  born  from  the  side  of  his  mother,  and  not  in  the  usual  course  of  nature,— and  when  I  consider 
the  extraordinary  circumstance  of  the  connexion  of  his  mother  with  the  God  in  the  form  of  a  ser- 
pent in  the  temple  of  Apollo,  and  the  aphanasia1  or  darkness  at  his  death,  &c,,  &c.3  I  cannot 
believe  in  the  operation,  or  attribute  to  accident  the  story  of  Caesar's  unnatural  birth.  I  recur  to 
the  doctrine  of  probability— and  I  contend,  that,  under  all  the  circumstances,  the  probabilities  are 
as  a  hundred  to  one,  that  the  story  is  a  made-up  one,  to  advance  the  claim  of  Caesar  to  the  so- 
vereignty of  the  world— to  support  his  claim  of  right  by  the  book  as  well  as  by  the  sword.  But  I 
think  the  contrivance  of  the  Csesarean  operation  conveys  with  it  a  proof,  that,  though  the  doctrine 
of  an  unnatural  or  preternatural  birth  was  meant  to  be  taught,  it  was  meant  to  be  kept  a  secret. 
The  more  I  meditate  upon  the  numerous  proofs  scattered  over  the  whole  earth,  which  I  have  de- 
tailed in  the  preceding  books  of  this  work,  the  more  am  I  convinced  that  the  ^pijpjpwv*  was  the 
cabalistic  or  secret  doctrine  of  all  ages.  In  Volume  I.  p.  618,  I  have  treated  of  a  kingdom  of 
Caesar  expected  by  the  Jews  in  North  India.  Why  should  they  expect  a  Csesar  ?  We  must  re- 
collect that  we  found  Caesars  in  India ;  and  all  the  princes  of  the  Persian  dynasty,  who  were  over- 
thrown by  the  Saracens,  were  Khosrus,  which  word  was  but  a  corruption  of  the  word  Caesars. 
The  popular  belief  that  a  great  one  was  to  come>  must  have  been  greatly  aided  by  the  uncertainty 
of  the  periods,  from  the  difficulty  of  keeping  a  correct  register  of  time.  I  think  it  very  possible 
that  Sosigenes  persuaded  Julius  Ccesar  to  correct  the  calendar,  by  shewing  him  that  he  was  born, 
if  its  errors  were  corrected,  and  it  were  put  right,  at  exactly  the  proper  time.  Without  the 
slightest  attempt  at  a  plausible  reason  for  such  an  opinion,  we  find  it  general  among  the  Romans, 
that  their  city  was  to  be  the  seat  of  universal  empire,  the  mistress  of  the  world,  and  to  be  eternal. 
1  have  no  doubt  that  this  popular  opinion  greatly  assisted  towards  its  own  fulfilment,  and  that  it 
influences  many  of  the  persons  who  now  inhabit  that  city,  of  a  rank  far  above  the  vulgar.  I  have 
very  little  doubt  when  a  spiritual  kingdom  came  into  fashion  in  the  time  of  Constantine,  this 
superstition  influenced  him  in  giving  up  the  possession  of  the  city,  and,  along  with  it,  the  right  of 
ruling  by  the  Book,  to  the  successor  of  St.  Peter.  Pompey  affected  the  same  right  or  claim  as 
Csesar.  His  name  shews  it.  All  the  world  was  ripe  for  it.  It  necessarily  carried  it  with  the  de* 
struction  of  the  Republic  and  the  establishment  of  a  despotism.  It  was  the  secret  doctrine  of  the 
Chaldaeans  and  the  mysteries,  that  a  great  one  should  come  about  that  time  ;•— the  learned  as  well 
as  the  unlearned  fools,  against  Cicero,  Brutus,  and  the  Philosophers.  The  mythos  is  very  evident 
in  the  twelve  successive  Caesars,  like  the  Lucumones  and  Imams  of  AH.  I  am  by  no  means  cer- 
tain that  the  triumvirate  was  not  an  imitation  of  the  division  of  the  world  among  the  three  sons  of 
Noah,  and  the  three  Samothracian  Gods,  the  Dii  consortes,  or  Qeai  %py$-ot,  of  whom  I  treated  not 
long  since— the  division  of  the  great  world  into  three  parts,  in  imitation  of  the  division  of  the  little 
Ager  Eomanus  into  three  parts  in  former  times.  Varro3  says,  «  Ager  Romanus  primum  divisus 
"  in  partes  tres,  a  quo  tribus  appellate:  Tatientium,  Rammensiurn,  Lucerum  nominates,  ut  ait 
"  Ennius,  Tatienses  a  Tatio,  Rammeuses  a  Romulo,  Luceres,  ut  ait  Junius,  a  Lucumoue."  I 
believe  that  not  only  numbers  of  conquerors  have  thought  themselves  Messiahs,  but  that  their 
followers  have  thought  them  so  too.  Is  it  less  likely  that  Caesar  should  have  followers  of  this  kind 

1  See  Vol.  I.  p.  6 12,          *  See  Vol.  L  pp.  2J  9,585-588  j  758,759  j  786-788.          *  De  Lingua  Latins,  Lib.  iv, 

VOL.   II,  2Y 


346 


ALEXANDER* 


chan  Brothers  and  Southcote }  When  time  has  brought  with  it  not  an  age  of  happiness,  but,  as 
usual,  one  of  misery,  conquerors  have  died  away  and  been  forgotten.  This  Is  beautifully  exempli* 
iied  in  the  temples,,  &c.?  &c.,  erected  to  Caesar ;  and,  again,  in  the  history  of  Mohained  Nim- 
rod1  describes  Antony  as  filling  the  East  with  his  debaucheries;  he  shews  that  Antony  called 
"  himself  the  new  Bacchus,  the  husband  of  Minerva  and  the  lineal  descendant  of  Hercules*"  He 
adds,  "This  personages  besides  being  generally  addicted  to  the  literature  of  the  East,  dabbled  par- 
"  ticularly  in  the  mysteries  of  the  Jews,  and  consulted  their  doctor  Rabenu  Hacadosh  concerning 
u  the  cabala  of  the  Tctragrammaton  and  of  the  numbers  12  and  42,"  1  cannot  help  suspecting 
that  the  profligate  triumvirate  divided  the  world  into  three  in  compliance  with  this  superstition. 
Nothing  is  more  common  than  the  union  of  superstition  and  profligacy,,  I  am  quite  satisfied  that 
the  opinion  generally  prevailed,  that  the  world  was  to  be  divided  into  three  parts,  one  of  which  was 
to  have  supremacy  over  the  other  two.  The  account  of  Antony  shews  the  same  aiythos.  These 
great  men,  dazzled,  like  Antony  and  Julian,  drunk  with  prosperity,  were  easily  taught  the  secret 
doctrines,  and  that  each,  in  his  own  person,  was  the  promised  one :  hence  all  the  casting  of  nati- 
vities., the  calculating  of  pedigrees,  and  making  of  Janam-patri, 2  These  men  were  of  the  highest 
order  of  Patres  Conscript!  or  Lucuiiiones,  and  any  one  of  them  might  have  been  the  lineal  descend- 
ant of  the  first  Japetus,  I  go  so  far  as  to  suspect  that,  after  the  world  was  divided  into  three  by 
them,  their  quarrel  was  for  the  nominal  superiority, 

2.  If  the  reader  refer  to  Volume  I.  pp,  380^  381,  he  will  see  an  account  of  the  immaculate  con- 
ceptions of  various  great  men,  and  among  them,  of  Alexander  the  Great,  whose  father  was  Jupiter 
Amtnon,  in  the  form  of  a  Dragon,  By  the  Persian  historians  he  is  called  Ischander,  thus  shewing 
that  the  Al  is  merely  the  emphatic  article:  then  we  have  a  compound  of  Arabic  and  Greek— the 
Arabic  Al^  and  Ischa9  (the  latter  the  Arabic  name  of  Jesus,  meaning  the  Saviour,  and  of  Sarah,  the 
wife  of  Abraham,  of  Eva,}  and  A^p  or  Aw5po£  the  Greek  for  man.  Mirkond3  says,  that,  ^  in  the 
"  Ionian  language,  Iskander  signifies  Aksheed  Roos,  that  is,  Filusuf :  which  word  is  abbreviated 
"  from  Flla  SMa;  as  the  loiiians  call  love  Flli,  and  wisdom  Sufti;  according  to  which  etymology, 
"  Iskander  means,  A  lover  of  wisdom,"  That  is,  we  may  see  among  other  matters,  that  he  was  of 
of  the  sect  of  the  Sofees  or  the  Gnosis,  The  FM  SWd  is  nothing  but  %Ao£  2Jo$«a$.  He  was 
sometimes  called  a  Roomite. 4  He  by  force  made  himself  master  of  .Bos-heng0  and  married  her. 
His  mother  is  said  to  have  been  delivered  of  him  on  a  journey,  and  to  have  exposed  him  to  perish 
in  a  desert,  where  sheep  were  fed.  An  ewe  came  and  suckled  him.  The  shepherd's  wife^  follow- 
ing the  ewej  found  him  and  brought  him  up.  After  a  time,  as  usual  in  all  these  cases5  his  mother 
discovered  him,  brought  him  lo  the  king,  MB  father,  &c»?  &c.,  &c*  Here  we  have  the  usual 
mythos.  In  the  account  of  the  great  battle  with  Dili  or  Darius,  Mirkond  say%  "the  blood 'ascended 
"from  the  back  of  the  terrestrial  Fish,  to  the  face  of  the  celestial  Pisces  f  and,  agaius  "Streams 
"  descended  and  ascended  to  ISarth-suppwttng  Pticis"  °  (1  refer  my  reader  to  Vol.  L  pp.  55%  559,,  and 
635—637*)  ,  Alexander  was  said  to  be  bora  in  the  year  360  before  Christ,  the -year  the  SUE  entered 
Pisces,  at,  the  Vernal  Equmox*7  According  to  Mr,  Shea's  translation,  p,Miri*«md  makes  Alexander 


i  Vol.  Ill  p,  422.  •  See  Vol.  1  pp.  183,  249,  3  Translation  by  Shea,  p.  366. 

1  Upon  this  word  1  must  refer  to  the  Index  of  Vol.  I.  for  what  is  said  in  several  places  under  tlie  words  Roma  and 
Rama,  Does  tins  refer  to  the  island  of  Roma*  in  Lat.  7*  35  ?  Lon»  127. 20^  and  point  to  Eomelia  or  Roma  of  Asia  Minor, 
or  of  Italy,  or  of  Kama  of  Western  Syria? 

*  Translation  by  Shea,  p.  369,  '  c  Ib,  p.  391. 

7  The  mother  of  Alexander  is  called  by  tlie  Greeks  Olympias.  We  all  know  how  Mount  Olympus  is  said  to  be  the 
resideace^of  the  Gods,  and  that  it  is  figuratively  used  for  the  heavens,  The  Persians  call  Olyiapias  RM<t ;  (Traaslatiosi 


BOOK  V.    CHAFFER    II.    SECTION  2.  347 

declare,  again  and  again,  that  his  Is  a  religious  war  for  the  glory  of  God5  and  to  display  the  true 
faith.1      I  believe  the  translation  has  suffered  much  from  Mr.  Shea's  having  yielded  to  the  preju- 
dice to  which  1  have  alluded  in  the  latter  end  of  the  preface  to  the  first  volume.     I  believe  Alex- 
ander alluded  to  Ms  claim  to  the  legal  sovereignty  of  the  world,  as  the  head  of  the  descendants  of 
Noah.    We  must  not  forget  that  Clemens  Alexandriuus  was  Initiated  into  the  mysteries  of  Eieusis, 
and  he  let  out  that  he  found  the  Mosaic  mythos  there ;  from  this,  probably,  Alexander  learned 
that  the  kings  of  Macedon,  that  is,  of  Scythia,  were  the  descendants  of  Jupetus,  so  well  known  to 
Grecian  stoiy.     Mirkond  makes  the  word  Khizar  to  mean  a  prophet/2    The  account  of  the  squint- 
ing and  the  ugliness  of  Alexander's  face  is  curious. a      This  reminds  me  of  what  I  quoted,  supra,, 
p.  31,  respecting  the  marred  face  of  the  promised  one,,  in  Mexico,  from  Lord  Kingsborough's  work, 
Mirkond  describes  Alexander,  also^  as  a  prophet.     He  was  an  Emperor  or  Bmbratur;  that  is, 
Qm-bra~tur9  which  word  originally  meant  the  reformer 9  iTD  ira,  of  the  Tamic  cycle  of  Om.    The 
name  of  Alexander,  when  dissected,  betrays  the  mythos.     In  the  East  he  is  never  culled  Al-ex 
ander,  but  the  emphatic  article  Al  is  left  out,  and  he  is  called  Iskancler  or  Ischancler*     This,  as  I 
have  just  said,  Is  nothing  but  the  Arabic  Al-Ischa9  the  Saviour 9  the  name  of  Jesus  Christ,  in 
Arabic,  and  the  Greek  uvyp,  av8pO£,  «  man—a.  Saviour  man,  or  a  Saviour  incarnate.     When  i 
combine  this  with  his  immaculate  conception,  &e»,  1  cannot  doubt  the  correctness  of  tins  etymon* 
i  think  no  one  who  reads  Pownal's  treatise  on  the  Study  of  Antiquities,  pp*  91,  92,  can  well  doubt 
that,  had  Alexander  lived  to  old  age,  he  would  have  established  the  finest  commercial  empire  iu 
the  world.     His  views  seem  to  have  been  guided  by  the  most  liberal  policy;  and  I  have  no 
doubt  that  his  conquests  were  as  much  the  effect  of  a  general  belief  that  lie  was  the  promised  one 
as  of  his  arms*     We  must  not  forget  that  he  was  said  to  be  born  in  the  year  the  venial  equinox 
ceased  to  be  in  Aries,  and  a  new  sign  commenced,  viz,  360  B.  C* ;  and  that  lie  was  the  produce 
of  a  connexion  between  his  mother  amd  the  God  Apollo,  in  the  temple*    Alexander^  like  Moscw, 
was  saicl  to  be  horned,  and  Indeed  1  believe  he  appears  with  horns  on  some  of  Ills  coins*    This 
proves  either  that  lie  claimed  to  be  u  divine  incarnation,  or  the  belief  of  bis  followers  that  lie  wc& 
DHC*     But  I  think  the  Ham's  horns  must  have  been  given  him  by  persons  who  did  not  understand 
the  mythosj  for  be  was  JP£vce$,  which  had  nothing  to  do  with  horns*     Ilia  name  I$€/ias  hi  Irish 
Celtic.,  meant  &Jish9  the  same  word  which  in  Arabic  meant  Saviour*    From  the  Pisces  being  the 
emblem  of  the  Saviour,  the  ward  ischa  came  to  mean  jfoA,4      The  anxiety  oj?  the  princes  of* India 
to  be  the  founders  of  cycles  was  great    When  this  is  considered,  along*  with  the  universal  disse- 
mination of  the  mythps  and  the  belief  that  Alexander  was  a  divine  incantation,  it  will  not  be 
thought  surprising  to  find  lie  had  his  asm.     He  was,  as  I  have  just   stated,  said  to  be  born 
360  years  B*  C,;  but  his  ccra  began  in  the  year  312-     We  know  that  the  acra  of  neither  Christ  nor 
Mohamed  began  on  the  day  of  his  uuppoaed  birth.    Buddha's  aura,  in  India,  we  have  seen,  iu  Vol. 
L  p,  1923  was  probably  his  supposed  death.    If  Alexander  was  born  360  years  B*  C.,,  and  15 12  was 
the  liaic  of  his  death,  it  would  make  him  48  years  old*    The  title  of  the  agra  u  Yonanej  it  Is  on.  a 
Persic  MS*  of  the  GospcU,  at  Cambridge*    1  cannot  doubt  that  this  Yonwne  is  a  formation  from 
tlic  Sanscrit  Juana— the  loannes—- Oannes— or  the  Fish  of  Assyria,  and  meant  wisdom.    This  rauat 
be  considered  in  concurrence  with  all  the  other  mythic  matters  relating  to  this  Ischauder.    The 
letter  of  The  Old  Man  of  the  Mountain  to  Leopold,  Bake  of  Austria,  concludes  thus ;— *<  Sachez 
a  actssi  <jue  les  prison tes  out  6t6  iaitcs  par  nous  a  mi-septembre,  dans  notrc  ch&teau  de  Mes&Iat 


by  Shea,  p.  396  j)  tMs  is  the  Hebrew  #»pl  rqiv,  which  we  translate  JtrwmeM,  and  the^rack"  or  fly  Ing  clmfa  of 
Shakspeare— Ml  leave  not  a  rwk  behind,    »See  Vol.  I.  p.  335,  note  \ 
1  Il>.  p.  405«  *  II>*  p.  424»  3  Ib.  pp.  43  U  432.  4  S«e  references  to  Vol,  L  ut  sup,  p,  346, 


348  ALEXANDER, 

"  (Masziat),  la  quinze  cent-quinzieme  annee  depuis  Alexandre."1      If  I  knew  the  year  of  Jesus 
Christ,  I  could  tell  the  date  of  the  birth  or  death  of  Alexander,  according  to  The  Old  Man's 
reckoning.    Nimrod  says,  "  Nor  need  I  do  more  than  shortly  repeat,  that  the  fable  of  Alexander's 
"  conception  from  an  immense  dragon  is  an  exact  copy  from  that  of  Nirnrod  the  Dragon-begotten 
**  Bull,  evidently  made  in  order  to  conciliate  the  minds  of  the  Orientals  towards  his  design  of  set- 
"  ting  up  in  Iran  a  new  universal  empire.    «  He  had  a  certain  feeling  of  rivalry  (saith  Arrian)  to- 
"  <  wards  Perseus  and  Hercules,  in  as  much  as  he  traced  his  descent  from  them.    And  he  did 
"  *  himself  ascribe  his  own  generation  to  Ammon,  in  like  manner  as  the  fables  referred  that  of 
"  '  Hercules,  and  of  Perseus,  unto  Jove.    It  was  for  this  purpose  that  he  took  his  journey  to  the 
"  *  temple  of  Ammon,  namely,  that  he  might  more  assuredly  know,  or  rather  make  pretence  of 
"  ( knoiumg,  who  he  really  was/    And  I  dare  say  that  his  real  and  authentic  descent  from  Nimrod, 
ts  (called  Hercules  in  Greece,  Perseus  there  and  in  Persia,  and  Sesostris  in  Egypt,)  stood  him  in 
"  some  stead  with  the  Egyptians  and  Persians*"2     Again,  Nimrod  says,3  "  Dion  relates  that  im» 
"  mediately  before  the  murder  of  So&mis  and  Heliogabalns, e  a  certain  daemon,  styling  himself  Alex- 
"  <  ander  of  Macedon,  and  having  the  very  same  features  and  dress,  made  his  appearance  on  the 
"  c  banks  of  the  Danube,  and  travelled  over  Thrace  and  Asia,  like  a  Bacchanalian,  with  four  hun- 
"  <  dred  companions,  who  were  adorned  with  the  Thyrsus  and  fawn's  skin.    All  those  who  were 
"  'then  in  Thrace  affirm  with  one  voice,  that  lodgings  and  all  necessaries  were  furnished  him  at  the 
"  'public  expense,  and  no  man,  neither  general,  nor  soldier,  nor  prefect,  nor  even  the  supreme 
"  « governors  of  these  nations,  attempted  to  resist  him.    But  he  arrived  in  broad  day-light,  and,  as 
"  'it  were,  in  a  religious  procession,  at  Byzantium,  as  he  had  prophesied  he  would.-  And  he  put 
"  *  over  to  Chalcedon,  where  he  performed  certain  nocturnal  rites,  buried  a  wooden  horse  in  the 
"  *  earth,  and  disappeared,    I  bad  been  informed  of  all  these  things  in  Asia  before  Bassianus  (L  e. 
"  *  Antoninus  Heliogabalus)  had  been  disposed  of  at  Rome,  Pp.  1365, 6/   I  beseech  the  reader  to 
"  weigh  well  these  words,  and  by  whom  they  were  written,  and  he  cannot  fail  to  detect  a  deep 
w  and  complicated  scheme  of  imposture  and  mystic  superstition,"    And  I  beg  my  reader  to  add  to 
this,  a  consideration  of  what  he  has  just  read  from  Von  Hammer,  respecting  the  sera  of  Alexander, 
and  I  think  he  will  not  fail  to  infer  with  i»e,  that  we  have  but  a  very  small  part  of  the  true  history 
of  these  times.    After  this,  Nimrod  adds,  that  John  Chrysostom  complained  that,  in  his  time,  peo- 
ple made  their  children  wear  medals  of  Alexander  around  their  necks  as  talismans  5  that  Julian 
maintained  he  had  the  soul  of  Alexander,  by  metempsychosis ;  and,  that  this  was  what  urged  him 
on  in  his  war  with  the  Persians.4    Here  we  have  a  fine  example  of  the  monomania  of  which  I  have 
spoken  in  Julian,  and  of  its  leading  on  some  persons  to  victory,  and  deluding  others  to  their  ruin; 
and,  in  his  case,  of  its  leading  him  to  his  ruin.    Here  it  becomes  apparent  that  it  is  for  want  of 
looking  into,  instead  of  despising,  the  secret  histories  of  antiquity,  that  all  our  accounts  of  those 
times  are  so  unsatisfactory,  and  that  the  conduct  of  many,  indeed,  of  almost  all,  the  chief  actors  in 
the  dramas  of  those  times  is  so  unaccountable.    In  p.  283,  Nimrod  adds,  « It  was  an  old  ambition 
*(  of  the  Romans,  or  at  least  not  a  more  recent  one  than  the  arrival  of  the  Pessinuutian  Great 
"  Mother  and  her  Sodalities,  that 

"Avitai 
"  Tscta  vqlmt  reparare  Trojas. 

"  The  place  at  which  Mamm&us's  false  Alexander  prophesied  he  would  arrive,  and  did  arrive,  was 
"  Byzantium.    The  son  of  Helena  only  accomplished  what  the  son  of  Mammsea  had  first  medi- 

i  Von  Hammer  on  tbe  Assassins,  p.  346.  *  Nimrod,  Vol.  Ill,  pp,  366, 367. 

.  P*  282.  *  Socrates>  L 


BOOK   V.  CHAPTER  II*   SECTION   2.  349 

c*  tated,"  Here,  in  the  conduct  of  Constantine,  we  have  a  proof  of  the  close  connexion  of  ancient 
Paganism  and  modern  Christianity.  After  this,  Ninirod  goes  on  to  shew,  that  Origen  and  other 
leaders  of  the  Christians  were  deeply  implicated  in  the  transactions  of  those  times,  connected  with 
the  mythic  superstition :  he  adds,  **  The  same  system  of  mysterious  doctrines  animated  the  united 
"  Sophists  and  the  imperial  usurpers." 1  And,  again,  "It  is  remarkable  that  in  the  reign  of  Alex- 
"  ander  Severus  the  Parthian  empire  was  subverted  by  Artaxares,  the  son  of  Sas&an,  a  man  *  ad- 
"  *  dieted  to  the  ineffable  mysteries.  The  workings  of  the  same  thing  were  towards  the  East  as 
66 '  well  as  the  West/  "  This  was  repeated  at  the  time  of  the  Crusades.  All  this  shews  the  going 
to  pieces  of  the  ancient  system,  and  the  struggles  of  the  different  persons,  each  to  make  out  that 
he  was  this  great  one  COMB*  I  have  formerly  noticed,  en  passant,  the  endless  apparent  nonsense 
of  the  Gorgon's  head  or  head  of  Medusa,  with  hair  of  snakes,  and  the  brazen  head  of  Roger  Bacon, 
&c.  At  great  length  Nimrod*  has  brought  together,  probably  all,  the  stories  of  magical  heads, 
which  appear  to  have  been  as  numerous  as  they  were  general  over  the  world.  All  those  stories 
are  evidently  closely  connected  with  the  most  secret  of  the  mysteries  of  the  TwMrig.  I  think  a 
key  to  unlock  all  these  cabinets  will  be  found  in  the  identity  of  meaning  of  the  words  ttW)  ra$9  a 
Head,  and  ras,  Wisdom,  and  jD'Dttf  spipn,  Gen.  xlix.  17,  which  means  both  wisdom  and  a  serpent — 
sup-iphis  or  ophis,  wisdom  of  the  serpent.  1  shall  not  follow  up  this  search — not  attempt  the  dis- 
entanglement of  this  skein  here,  though,  perhaps,  I  may  return  to  it.  But  I  may  just  observe, 
that  Nirnrod  has  pointed  out  that  the  Templars  had  a  sacred  head  in  the  most  remote  crypt,  and 
that  they  fabled  much  about  the  devil  begetting  the  British  Merlin  on  the  body  of  a  virgin,  and 
the  Dragon's  head  assuming,  by  prestige,  the  appearance  of  Gorloes,  Duke  of  Cornwall,  and  en- 
gendering Arthur  upon  his  wife  logerne.3  When  we  consider  the  story  of  the  connexion  between 
the  siege  of  Troy  and  the  Gorgon's  head  of  the  Greeks,  and  all  the  mythos  of  immaculate  concep- 
tions in  Alexander,  Caesar,  and  the  Troya  Nova  of  king  Brute,  &c.,  &c.,  we  shall  have  no  difficulty 
in  seeing  here  the  continuation  of  the  mythos  in  Merlin,  and  in  Arthur,  with  his  round  table  and 
twelve  knightb — the  secret  mythos  existing  in  Britain  before  the  arrival  of  Caesar,  and  passing 
down  through  the  rule  of  the  Romans  to  Arthur,  to  Alfred,  and,  at  last,  to  GeofTry  of  Monmouth, 
who  has  fortunately  preserved  to  us  a  remnant  of  it,—- a  remnant,  which,  instead  of  using,  our 
short-sighted  historians  take  all  the  pains  in  their  power  to  destroy, — a  remnant  of  a  most  im- 
portant system,  which  yet  continues  to  exert  its  secret  influence  upon  all  oar  institutions,  both 
civil  and  religious.  When  my  reader  has  well  considered  the  above  passages  of  Nimrod  (Mr. 
Herbert),  stripping  thejh  of  the  false  colouring  given  by  that  gentleman,  who  can  see  nothing  but 
devilish  machinations  in  the  simplest  and  most  innocent  matters,  he,  my  reader,  must  be  obliged 
to  confess,  that  it  is  quite  clear,  that,  in  all  out  histories,  we  have  in  fact  any  thing  but  a  real  his- 
tory of  Alexander  the  Great.  We  have  it  just  named,  by  Niinrod,  to  be  ridiculed,  that  he  said 
he  was  the  son  of  Ammon.  Just  so  far  is  said  as  will  serve  to  justify  the  historian  from  a  charge 
of  fraudulent  suppression  $  but,  in  reality,  all  the  secret  moving  causes  of  Alexander's  conduct  and 
of  that  of  his  followers,  is  kept  out  of  sight.  The  circumstance  that  an  sera  arose  from  him  in 
Asia,  shews  how  extensive  the  mythos  must  have  been.  I  feel  little  doubt  that,  if  I  ever  recover 
my  health,4  I  shall  be  able  to  unravel  all  these  matters,  I  believe  the  claims  of  all  the  persons 
entitled  great,  and  called  emperors,  were  founded  upon  the  system  of  Avatarism— • of  a  believed 
descent  from  the  eldest  of  the  sons  of  Noah  j  or,  if  this  plea  could  not  be  set  up,  upon  the  recep- 
tion of  the  p££jporov<a  from  the  lineal  descendant,  who  was  always  believed  to  be  known.  In  aid 


1  Nirarod,  Vol.  IV.  Part  II.  p.  286.  s  Ib.  p,  219, 

3  Gervas  of  Tilbury  says,  that  King  Richard  used  tbat  sign  on  his  standard*  *  .July,  1833, 


350  ALEXANDER. 

of  this  came  the  impregnation  by  the  Python,  or  the  Holy  Ghost,  in  the  fonn  of  a  snake.    Thus 
Alexander  had,  mystically,  two  fathers.    The  case  was  precisely  the  same  in  this  respect  with 
Jesus,  of  Bethlehem,  and  Alexander.    They  each  had  two  fathers.    Jesus  was  the  son  of  the  Holy 
Ghost,  but  still  in  the  line  of  Abraham :  Alexander  also  was  the  son  of  the  Holy  Ghost,  or  the 
Ghost  of  Ammon,  but  yet  of  the  line  of  Japhet.    It  is  extremely  gratifying  to  me  to  find  such 
learned  men  as  Constant  and  Creutzer,  although  without  having  the  most  distant  suspicion  of  the 
frue  nature  of  ancient  history,  coming  to  the  same  conclusion  with  me.    The  former  says, 
"  PJusieurs  faits  qui  nous  sont  parvenus,  bien  qu'isolement,  a  travers  I'obscurite  des  sifccles  et  la 
"  confusion  des  fables,  semblent  indiquer  qu'a  nne  6poque  encore  anterienre  &  celle  que  nous  nora- 
"  mons  fabuleuse,  la  Grfcce  fut  subjugu^e  motnentan£ment  par  un  ordre  de  pr6tres,  soit  indigenes 
"  soit  Strangers."1      As  this  militates  against  his  system,  but  cannot  be  denied,  he  endeavours  to 
qualify  it  by  the  \vord  momentangment*    He  then  shews  that  Mr.  Creutzer  comes  to  the  same  con- 
clubion,  but  by  a  different  train  of  reasoning.     The  fact  they  could  not  deny,  of  the  cause  or  the 
nature  of   this  priestly  government  they  were  entirely  ignorant,      Mr.  Schlegel    says,    speak- 
ing of  the  priests,  u  Dans  les  temps  les  plus  anciens,  la  Grece  enti&re  leur  fetait  soumise." 2 
Again,  "  Plus  tard,  la  caste  des  guerriers  se  souleva  centre  celle  qui  regnait  au  nom  des  dieux. 
"  L'lliade  porte  de  fortes  empreintes  de  cette  lutte :  la  dispute  d' Agamemnon  avec  Ckryses  et  Cctf- 
"  chas  en  est  un  indice,"3    I  suppose  I  need  not  point  out  the  "Xpys  of  Delphi  and  the  Chaldaean 
in  Calchas  !    Schlegel  then  goes  on  to  say,  thai  these  priests  were  Pelasgi,  and  spoke  a  barbarous 
language.    This  was,  I  doubt  not,  the  language  which  contained  the  Eleusinian  mysteries,  which 
we  are  told  by  Clemens  Alexandrinus,  were  taken  from  the  Jews— the  language  of  the  Synagogue, 
— the  language  on  which  the  Greek  was  founded.    Again,  Mons.  Constant  says,  **  Nous  ne  re- 
"  poussons  done  nullement  la  supposition  qu'S.  une  6poque  qu'entoure  une  nuit  epaisse,  il  y  ait  eu 
u  en  Gr&ce  une  religion  saeerdotale,  et  des  corporations  puissantes,  crdes  par  cette  religion  et 
e*  vouees  a  son  maintien.    Mais  une  revolution  violente  detruisit  cette  religion  et  ses  pontifes, 
"  avec  toute  la  civilisation  dont  ils  £taient  les  auteurs."4     The  facts  of  the  pontifical  government 
and  the  revolution  he  was  obliged  to  see,  the  momentary  violence  is  mere  inference,  mere  dogma- 
lisrn  on  a  subject  o£  which  he  was  perfectly  ignorant.    The  "  corporations  puissantes,'*  were  the 
municipal  towns,  wisely  left  to  their  own  government  by  the  pontifical  order  in  every  thing  which 
did  not  concern  its  interests,  contained  in  the  productiveness  of  the  vectigal— *and  on  this  account 
they  were  always  prevented  from  going  to  war  with  one  another.    In  the  Areopagus  of  Athens  we 
have  the  domestic  legislature ;  iu  the  Amphictyons  we  have  the  superintending  one ;  this  last, 
perhaps,  assuming  its  form  and  power  by  degrees,  as  the  superintending  power  of  the  distant  au- 
tocrat fell  away,  or  perhaps  being  the  remains  of  the  ancient  pontifical  government,    M.  Constant 
has  treated  at  large  on  the  Fetiches  of  the  ancients*    I  think  in  these  very  low  superstitions  we 
have  the  religion  of  the  Aborigines ;  but  most  certainly  the  higher  ranks  of  society^  and  the  pro- 
fessors of,  or  the  instructed  iu,  the  cabala  and  the  mysteries,  cannot  be  suspected  of  believing  such 
nonsense  j  though,  occasionally,  no  doubt,  a  person  or  two  might  be  found  in  the  higher  classes 
with  understandings  sufficiently  mean  to  receive  them.    In  my  recollection  the  use  of  charms 
against  witches,  evil  demons,  and  other  similar  nonsense  as  degrading  as  the  fetiches  of  Africa, 
were  common  among  the  lower  orders  in  Britain,    No  doubt  as  the  doctrines  of  incarnations 
escaped  from,  the  conclaves  they  became  mixed  with  the  superstitions  of  the  vulgar,  till  now  it  is 
difficult,  perhaps  quite  impossible,  to  separate  them.  -  It  is  probable  that  when  the  high  class  in- 
creased, so  as  to  be  very  numerous — too  numerous  to  be  initiated— they  by  degrees  descended  as 

1  Constant,  Vol.  IL  p.  319.  «  Ib.  p.  331.  »  Ib.  p.  332.  *  Ib.  p.  336* 


BOOK   V.   CHAPTER   II.   SECTION   3.  351 

the  Aborigines  a  little  ascended,  till  the  two  nearly  came  together  both  in  religion  and  intellect, 
and  at  last  the  distinction  was  entirely  lost*  Constant  says,  "  II  ne  faut  pas  confondre  ces  apo- 
"  thdoses  qui  sont  particulieres  k  la  religion  Greque,  avec  les  incarnations  que  nous  rencontrerons 
"  fr&queniment  dans  les  religions  sacerdotales  :  ce  sont  deux  choses  direct ment  oppos£es."1  In 
what  particular  cases  the  incarnate  or  solar  mythos  may  have  been  attributed  to  real  ineiij  as  we 
know  it  was  to  Alexander  and  Caesar,  it  may  be  difficult  to  affirm  or  to  deny,  but  I  am  persuaded 
that  there  never  was  a  Bacchus,  a  Hercules,  or  a  Jove, 

3.  When  the  time  for  the  Millenium  arrived,  but  no  appearance  of  its  actual  arrival  could  be 
perceived,  it  was  with  the  sect  of  Ali,  as  it  was  with  the  sect  of  the  Christians— their  whole  system 
fell  into  pieces  5  and  they  were  obliged  to  avail  themselves  of  such  resources  as  circumstances 
offered.  It  appears  from  a  part  of  the  Dabistau,  translated  by  Professor  Lee,  and  given  by  him  to 
the  Society  of  Literature,  from  whom  I  borrowed  it,  that  the  Mohamedans  had  a  succession  of 
twelve  imams,  and  that  there  was  supposed  to  be  yet  one  remaining  in  the  world,  though  his  re- 
fcidence  was  unknown.  Of  their  esoteric  system  nothing  can  be  made  out,  except  merely,  that 
there  is  an  esoteric  religion  ;  but  it  seems  to  have  some  relation  to  the  first  doctrine  of  a  divine 
Idea,  according  to  which  the  world  was  formed.  Along  with  the  degradation  of  the  human  mind 
in  most  Eastern  countries,  the  degradation  of  the  doctrines  has  kept  pace  $  till,  really,  in  all  those 
countries,  unless  China  be  exccpted,  their  doctrines  consist  of  nothing  but  the  most  inconceivable 
nonsense.  If  it  were  not  for  the  hope  of  discovering  the  origin  and  nature  of  the  learning  of  the 
early  races  of  man,  which  keeps  continually  shewing  itself  in  little  detatched  parts,  all  the  Eastern 
learning  in  the  world  would  not  be  worth  the  half- hour's  trouble  of  a  wise  man*  But,  as  a  means 
to  discover  the  learning  of  antiquity,  it  is  worth  every  thing,  and  by  its  means  I  have  no  doubt 
that  the  secrets  of  antiquity  will  one  day  be  all  clearly  made  out.  I  flatter  myself  I  shall  have 
paved  the  way.2  The  Sheahs  hold  an  inconceivable  quantity  of  nonsense  respecting  their  open  and 
concealed  Imams  ;  but  it  is  what  one  would  expect  to  arise  from  the  falling  to  pieces  of  the  system 
in  such  a  state  of  society.  It  may  be  even  doubtful  whether  any  thing  approaching  to  the  beauti- 
ful system  of  the  ancient  Gnobis  or  Sopheism  now  exists  among  them.  As  might  be  expected, 
they  accuse  the  Sonnees  of  having  corrupted  the  Koran,  The  Sheahs  or  the  followers  of  Ali,  are 
obliged  to  confess  that  the  successor  or  lineal  descendant  of  Mohamed  is  in  existence ;  but  because 
they  have  not  possession  of  him,  they  say  he  is  in  secret :  the  Turks  or  Sonniles  dewy  this,  and  not 
unreasonably;  for,  under  the  circumstances,  it  is  not  at  all  likely  that  he  should  have  forgotten 
his  pedigree.  They  say  that  he  is  now  living  at  Mecca,  The  present  Royal  family  of  Persia  are 
of  the  Kafar  tribe  of  Turks. 3  This  is  the  C&sar  tribe.  Kai  Khusrau  or  Cyrus  is  described  by 
Mirkond*  as  a  prophet,  and  is  said  to  have  disappeared  suddenly  from  the  earth — not  to  have  diecL 


1  Vol.  II.  p.  470. 

8  I  think  sufficient  importance  is  not  attached  to  the  fact  of  the  ignorance  of  the  Indians.  It  is  almost  beyond  cre- 
dibility. They  have  nothing  pretending1  to  be  a  history,  which  goes  back  to  two  hundred  years  before  the  Christian 
sera.  Their  Vedas  do  not  pretend  to  be  this  kind  of  work.  Their  18  Puranas  (Mooie,  pp.  441,  442)  are  18  Cosmo* 
gomes ;  but,  by  whom  or  when  written,  they  do  not  pretend  to  know.  They  acknowledge  that  they  do  not  know  what 
is  the  meaning  of  the  word  Vyasa.  Their  astronomical  tables  carry  on  their  face  marks  of  extreme  antiquity,  but  their 
authors  are  all  unknown.  The  first  historical  aera  is  that  of  Vicrarnaditya,  nfty-six  years  B.  Cv  preceded  by  a  period  of 
three  thousand  years,  in  which  the  Hindoos  pretend  to  no  "  continuous  accounts,  either  religious,  traditional  or  histo- 
"  rical"  This  three  thousand  years  is  a  chasm  which  cannot  be  filled  up.  (Hist  Sketch  of  Sans.  Lit.,  Oxford,  1832, 
p.  68.)  This  is  peifectly  true,  and  I  suspect  that  all  their  pedigrees  in  the  lines  of  the  Sun  and  the  Moon— Chanora 
and  Soma— are  really  sheer  nonsense,  designed  to  flatter  the  petty  princes  of  the  present  day;  and,  except  for  a  very 
few  generations  back,  are  not  worthy  a  moment's  attention.  The  whole  of  their  histories  of  Soma  and  Cliandra  are 
modern  inventions.  Gengis  Khan  and  his  successors  knew  better  than  to  credit  them. 

3  Translation  by  Shea,  p.  192.  4  ^  pp,  260, 263. 


352  GBNGIS  1CHAN. 

Here  is  the  mythos.  This  is  the  ascension*  Mr.  Briggs  tells  me,  that  "  when  Selim  HI,  pos- 
"  sessed  himself  of  the  power  of  the  Calif,  he  also  got  possession  of  his  person,  and  took  him 
"  with  him  to  Constantinople,  and  ruled  under  his  authority  as  long  as  he  lived.  But  at  his  death 
"  the  legal  pontifical  power  descended  to  the  heir  of  Mohamed,  who  is  now  at  Mecca,  and  is  in  a 
"  private  station  there.  That  Mahmud  Pasha  now  rules  under  his  authority,  and  that  he  could 
"  cause  the  Grand  Seignior  to  be  excommunicated  immediately  by  him  if  he  chose  it.  That  the 
"  act  of  excommunication  by  the  Grand  Seignior  is  a  mere  brutum  fulmm,  not  having  any  influ- 
"  ence  on  the  minds  of  the  Mohamedans,  who  look  solely  to  the  lineal  descendant  of  Mohamed  for 
"  the  right  of  excommunication."  Now  this  is  evidently  only  one  side  of  the  question.  The 
Turk  must  have  another  heir  or  he  would  not  have  pretended  to  excommunicate  Mahmud  Pasha. 
The  grounds  of  his  claim  to  the  power  of  excommunication  I  think  we  bhall  discover  presently,  I 
suspect  that  the  present  is  a  struggle  between  the  Turks  and  the  Saracens  5  that,  at  the  bottom, 
the  Turks  claim  to  be  descendants  from  Japhet,  and  the  Egyptians  from  Shem.1  Mr.  Briggfe 
denies  this,  and  says  that  Mahmud  is  an  Osmanii.  Mohamed,  as  we  might  expect,  carried  his 
pedigree  up  to  Noah. 2  Turk  is  the  descendant  of  Japhet;  Mohamed  of  Shern.  The  first  Pacha- 
lie  of  the  empire  is  that  of  Jeddo,  as  Mr.  Briggs  says,  because  the  holy  city  is  placed  there;  but 
why  is  it  called  Jeddo  or  Juda  ?  What  has  Jiula  to  do  with  the  city  of  Ishmael  ?  Why,  but  be- 
cause it  was  the  chief  city  of  a  tribe  of  Juda  ?— which  Eusebius  lets  us  know  existed  before  Abra- 
ham, and  which  came  from  India  before  the  tribe  of  Abraham,  and  some  of  whom  he  found  at 
Salem  in  Melchizedek.  This  was  the  tribe  which  gave  the  name  of  Jude  to  the  Pole-star.  When 
the  tribe  got  as  far  as  it  could,  it  built  a  city.  After  a  time  it  passed  over  and  peopled  Abyssinia 
and  Upper  Egypt.  At  this  time  the  isthmus  of  Suez  was  a  morass,  or  water,  and  the  Delta  had 
not  appeared  in  consequence  of  the  subsidence  of  the  Mediterranean.  'We  must  not  forget,  that 
the  Brahmins  or  Hindoos  all  maintain  that  they  are  a  foreign  race  in  India,  and  that  they  came 
from  Tartary.  It  is  a  fact,  not  hitherto  explained,  that  the  native  Hindoo  princes  formerly  soli- 
cited (and  even  yet,  if  the  British  did  not  prevent  it,  would  solicit)  investiture  in  their  dominions 
by  the  hand  of  the  Mogul,  at  Delhi, 3  though  he  is  a  Mohamedan,  and  they  are  followers  of  Cristna 
or  of  the  Brahmins.  The  reason  is  found  in  his  being  supposed  to  be  a  descendant  of  Gengis 
Khan,  who  was  believed  to  be  an  Avatar,  a  Vicrama-ditya,  and,  as  such,  entitled  to  universal 
dominion — a  right  to  which  dominion  is  believed  still  to  exist  in  his  lineal  descendant.4  The  fact 
of  the  Hindoo  princes  soliciting  investiture  by  the  hand  of  the  Mohamedan  Mogul  may  be  ac- 
counted for  by  the  theory  which  I  advocate,  that  Mohamed  also  is  considered  by  them  to  have  been 
an  Avatar,  as  he  was  certainly  considered  by  the  Afghans-  The  preservation  of  the  Lingas  and  of 
the  simple  icons  of  Buddha,  by  the  Mohamedans,  when  they  destroyed  all  the  idolatrous  temples 
of  the  Hindoos,  strongly  tends  to  support  my  suspicion,  that  the  Moslems  objected  to  the  oomQ>- 
tion  of  the  religion,  not  to  the  religion  itself.  Their  conduct  is  exactly  similar  to  that  of  Cambyses 
in  Egypt,  who  left  the  Lingas  when  he  destroyed  the  idolatrous  temples.  The  ancient  pilgrimages 
of  Hindoos  to  Mecca  confirm  this  theory.  The  Sopheism  of  India  and  Mohamed  were,  no  doubt, 
originally  the  same.  It  is  evident  that  the  Mogul,  the  King  of  Siam,  the  Emperor  of  China,  all 
claim  to  be  the  descendant  of  the  eldest  son  of  the  first  Patriarch,  and  from  him  to  have  a  right 
to  the  empire  of  the  world.  From  this  we  may  see,  that  their  titles  of  king  of  kings,  &c.,  &c.,  are 


See  Assiat.  Journ.  for  Feb.  1833,  p.  74.  s  Sale's  Koran. 

The  city  of  seven  gates,, like  the  city  of  Thebes,  governed  by  Al-Mage,  the  Mage  or  Mogul.    Delhi,  city  of  The. 
«n>  D'-eWL 
4  Vide  Hamilton's  Gazetteer,  2d  ed,,  8?o.  pp.  494, 499, 


352  GBNGIS  1CHAN. 

Here  is  the  mythos.  This  is  the  ascension*  Mr.  Briggs  tells  me,  that  "  when  Selim  HI,  pos- 
"  sessed  himself  of  the  power  of  the  Calif,  he  also  got  possession  of  his  person,  and  took  him 
"  with  him  to  Constantinople,  and  ruled  under  his  authority  as  long  as  he  lived.  But  at  his  death 
"  the  legal  pontifical  power  descended  to  the  heir  of  Mohamed,  who  is  now  at  Mecca,  and  is  in  a 
"  private  station  there.  That  Mahmud  Pasha  now  rules  under  his  authority,  and  that  he  could 
"  cause  the  Grand  Seignior  to  be  excommunicated  immediately  by  him  if  he  chose  it.  That  the 
"  act  of  excommunication  by  the  Grand  Seignior  is  a  mere  brutum  fulmm,  not  having  any  influ- 
"  ence  on  the  minds  of  the  Mohamedans,  who  look  solely  to  the  lineal  descendant  of  Mohamed  for 
"  the  right  of  excommunication."  Now  this  is  evidently  only  one  side  of  the  question.  The 
Turk  must  have  another  heir  or  he  would  not  have  pretended  to  excommunicate  Mahmud  Pasha. 
The  grounds  of  his  claim  to  the  power  of  excommunication  I  think  we  bhall  discover  presently,  I 
suspect  that  the  present  is  a  struggle  between  the  Turks  and  the  Saracens  5  that,  at  the  bottom, 
the  Turks  claim  to  be  descendants  from  Japhet,  and  the  Egyptians  from  Shem.1  Mr.  Briggfe 
denies  this,  and  says  that  Mahmud  is  an  Osmanii.  Mohamed,  as  we  might  expect,  carried  his 
pedigree  up  to  Noah. 2  Turk  is  the  descendant  of  Japhet;  Mohamed  of  Shern.  The  first  Pacha- 
lie  of  the  empire  is  that  of  Jeddo,  as  Mr.  Briggs  says,  because  the  holy  city  is  placed  there;  but 
why  is  it  called  Jeddo  or  Juda  ?  What  has  Jiula  to  do  with  the  city  of  Ishmael  ?  Why,  but  be- 
cause it  was  the  chief  city  of  a  tribe  of  Juda  ?— which  Eusebius  lets  us  know  existed  before  Abra- 
ham, and  which  came  from  India  before  the  tribe  of  Abraham,  and  some  of  whom  he  found  at 
Salem  in  Melchizedek.  This  was  the  tribe  which  gave  the  name  of  Jude  to  the  Pole-star.  When 
the  tribe  got  as  far  as  it  could,  it  built  a  city.  After  a  time  it  passed  over  and  peopled  Abyssinia 
and  Upper  Egypt.  At  this  time  the  isthmus  of  Suez  was  a  morass,  or  water,  and  the  Delta  had 
not  appeared  in  consequence  of  the  subsidence  of  the  Mediterranean.  'We  must  not  forget,  that 
the  Brahmins  or  Hindoos  all  maintain  that  they  are  a  foreign  race  in  India,  and  that  they  came 
from  Tartary.  It  is  a  fact,  not  hitherto  explained,  that  the  native  Hindoo  princes  formerly  soli- 
cited (and  even  yet,  if  the  British  did  not  prevent  it,  would  solicit)  investiture  in  their  dominions 
by  the  hand  of  the  Mogul,  at  Delhi, 3  though  he  is  a  Mohamedan,  and  they  are  followers  of  Cristna 
or  of  the  Brahmins.  The  reason  is  found  in  his  being  supposed  to  be  a  descendant  of  Gengis 
Khan,  who  was  believed  to  be  an  Avatar,  a  Vicrama-ditya,  and,  as  such,  entitled  to  universal 
dominion — a  right  to  which  dominion  is  believed  still  to  exist  in  his  lineal  descendant.4  The  fact 
of  the  Hindoo  princes  soliciting  investiture  by  the  hand  of  the  Mohamedan  Mogul  may  be  ac- 
counted for  by  the  theory  which  I  advocate,  that  Mohamed  also  is  considered  by  them  to  have  been 
an  Avatar,  as  he  was  certainly  considered  by  the  Afghans-  The  preservation  of  the  Lingas  and  of 
the  simple  icons  of  Buddha,  by  the  Mohamedans,  when  they  destroyed  all  the  idolatrous  temples 
of  the  Hindoos,  strongly  tends  to  support  my  suspicion,  that  the  Moslems  objected  to  the  oomQ>- 
tion  of  the  religion,  not  to  the  religion  itself.  Their  conduct  is  exactly  similar  to  that  of  Cambyses 
in  Egypt,  who  left  the  Lingas  when  he  destroyed  the  idolatrous  temples.  The  ancient  pilgrimages 
of  Hindoos  to  Mecca  confirm  this  theory.  The  Sopheism  of  India  and  Mohamed  were,  no  doubt, 
originally  the  same.  It  is  evident  that  the  Mogul,  the  King  of  Siam,  the  Emperor  of  China,  all 
claim  to  be  the  descendant  of  the  eldest  son  of  the  first  Patriarch,  and  from  him  to  have  a  right 
to  the  empire  of  the  world.  From  this  we  may  see,  that  their  titles  of  king  of  kings,  &c.,  &c.,  are 


See  Assiat.  Journ.  for  Feb.  1833,  p.  74.  s  Sale's  Koran. 

The  city  of  seven  gates,, like  the  city  of  Thebes,  governed  by  Al-Mage,  the  Mage  or  Mogul.    Delhi,  city  of  The. 
«n>  D'-eWL 
4  Vide  Hamilton's  Gazetteer,  2d  ed,,  8?o.  pp.  494, 499, 


352  GBNGIS  1CHAN. 

Here  is  the  mythos.  This  is  the  ascension*  Mr.  Briggs  tells  me,  that  "  when  Selim  HI,  pos- 
"  sessed  himself  of  the  power  of  the  Calif,  he  also  got  possession  of  his  person,  and  took  him 
"  with  him  to  Constantinople,  and  ruled  under  his  authority  as  long  as  he  lived.  But  at  his  death 
"  the  legal  pontifical  power  descended  to  the  heir  of  Mohamed,  who  is  now  at  Mecca,  and  is  in  a 
"  private  station  there.  That  Mahmud  Pasha  now  rules  under  his  authority,  and  that  he  could 
"  cause  the  Grand  Seignior  to  be  excommunicated  immediately  by  him  if  he  chose  it.  That  the 
"  act  of  excommunication  by  the  Grand  Seignior  is  a  mere  brutum  fulmm,  not  having  any  influ- 
"  ence  on  the  minds  of  the  Mohamedans,  who  look  solely  to  the  lineal  descendant  of  Mohamed  for 
"  the  right  of  excommunication."  Now  this  is  evidently  only  one  side  of  the  question.  The 
Turk  must  have  another  heir  or  he  would  not  have  pretended  to  excommunicate  Mahmud  Pasha. 
The  grounds  of  his  claim  to  the  power  of  excommunication  I  think  we  bhall  discover  presently,  I 
suspect  that  the  present  is  a  struggle  between  the  Turks  and  the  Saracens  5  that,  at  the  bottom, 
the  Turks  claim  to  be  descendants  from  Japhet,  and  the  Egyptians  from  Shem.1  Mr.  Briggfe 
denies  this,  and  says  that  Mahmud  is  an  Osmanii.  Mohamed,  as  we  might  expect,  carried  his 
pedigree  up  to  Noah. 2  Turk  is  the  descendant  of  Japhet;  Mohamed  of  Shern.  The  first  Pacha- 
lie  of  the  empire  is  that  of  Jeddo,  as  Mr.  Briggs  says,  because  the  holy  city  is  placed  there;  but 
why  is  it  called  Jeddo  or  Juda  ?  What  has  Jiula  to  do  with  the  city  of  Ishmael  ?  Why,  but  be- 
cause it  was  the  chief  city  of  a  tribe  of  Juda  ?— which  Eusebius  lets  us  know  existed  before  Abra- 
ham, and  which  came  from  India  before  the  tribe  of  Abraham,  and  some  of  whom  he  found  at 
Salem  in  Melchizedek.  This  was  the  tribe  which  gave  the  name  of  Jude  to  the  Pole-star.  When 
the  tribe  got  as  far  as  it  could,  it  built  a  city.  After  a  time  it  passed  over  and  peopled  Abyssinia 
and  Upper  Egypt.  At  this  time  the  isthmus  of  Suez  was  a  morass,  or  water,  and  the  Delta  had 
not  appeared  in  consequence  of  the  subsidence  of  the  Mediterranean.  'We  must  not  forget,  that 
the  Brahmins  or  Hindoos  all  maintain  that  they  are  a  foreign  race  in  India,  and  that  they  came 
from  Tartary.  It  is  a  fact,  not  hitherto  explained,  that  the  native  Hindoo  princes  formerly  soli- 
cited (and  even  yet,  if  the  British  did  not  prevent  it,  would  solicit)  investiture  in  their  dominions 
by  the  hand  of  the  Mogul,  at  Delhi, 3  though  he  is  a  Mohamedan,  and  they  are  followers  of  Cristna 
or  of  the  Brahmins.  The  reason  is  found  in  his  being  supposed  to  be  a  descendant  of  Gengis 
Khan,  who  was  believed  to  be  an  Avatar,  a  Vicrama-ditya,  and,  as  such,  entitled  to  universal 
dominion — a  right  to  which  dominion  is  believed  still  to  exist  in  his  lineal  descendant.4  The  fact 
of  the  Hindoo  princes  soliciting  investiture  by  the  hand  of  the  Mohamedan  Mogul  may  be  ac- 
counted for  by  the  theory  which  I  advocate,  that  Mohamed  also  is  considered  by  them  to  have  been 
an  Avatar,  as  he  was  certainly  considered  by  the  Afghans-  The  preservation  of  the  Lingas  and  of 
the  simple  icons  of  Buddha,  by  the  Mohamedans,  when  they  destroyed  all  the  idolatrous  temples 
of  the  Hindoos,  strongly  tends  to  support  my  suspicion,  that  the  Moslems  objected  to  the  oomQ>- 
tion  of  the  religion,  not  to  the  religion  itself.  Their  conduct  is  exactly  similar  to  that  of  Cambyses 
in  Egypt,  who  left  the  Lingas  when  he  destroyed  the  idolatrous  temples.  The  ancient  pilgrimages 
of  Hindoos  to  Mecca  confirm  this  theory.  The  Sopheism  of  India  and  Mohamed  were,  no  doubt, 
originally  the  same.  It  is  evident  that  the  Mogul,  the  King  of  Siam,  the  Emperor  of  China,  all 
claim  to  be  the  descendant  of  the  eldest  son  of  the  first  Patriarch,  and  from  him  to  have  a  right 
to  the  empire  of  the  world.  From  this  we  may  see,  that  their  titles  of  king  of  kings,  &c.,  &c.,  are 


See  Assiat.  Journ.  for  Feb.  1833,  p.  74.  s  Sale's  Koran. 

The  city  of  seven  gates,, like  the  city  of  Thebes,  governed  by  Al-Mage,  the  Mage  or  Mogul.    Delhi,  city  of  The. 
«n>  D'-eWL 
4  Vide  Hamilton's  Gazetteer,  2d  ed,,  8?o.  pp.  494, 499, 


BOOK  V.    CHAPTER  II.   SECTION  4,  355 

believer  in  him.     After  the  above,  Col.  Van  Kennedy  goes  on  to  observe,  that  Akbar  was  believed 
to  have  some  peculiar  and  immediate  communication  with  the  Supreme  Being  j *  but  the  mode  in 
which  this  was  effected  was  considered  a  mystery,  only  confided  to  the  higher  orders  of  the  initiated. 
Here  we  have  the  gradations  of  the  Sophees.    He  assumed  the  title  of  Khalifah  Uilah,  or  Vice- 
gerent of  God,  and  his  religion  was  called  Mhi, 2  or  Godly.    And  in  the  place  of  the  usual  symbol 
of  Islamism,  the  following  was  adopted :  "There  is  no  God  but  God,  and  Akbar  is  the  Khalif  of 
"  God."    The  Colonel  gives  a  quotation  from  an  Indian  Musselman  author,  who,  he  says,  allows 
in  bitterness  of  spirit)  that  in  five  or  six  years  not  a  trace  of  Islamism  remained.    The  passage  is 
very  striking ;  and  although  the  Colonel  observes  that  the  above  author  must  limit  his  description 
of  the  propagation  of  the  religion  only  to  the  court  and  the  departments  immediately  connected 
with  it,  yet  I  think  enough  transpires  to  shew,  that  it  extended  over  almost  all  his  empire,  and 
how  or  when  it  entirely  ended,  if  it  be  ended,  I  think  it  will  now  be  difficult  to  shew.    It  is  a  re- 
markable circumstance,  that  Akbar  wished  to  abolish  the  slaying  of  animals,3  and  he  made  a  pil- 
grimage to  the  tomb  of  Hadji,  at  Ajmir,  barefoot.    This  does  not  look  like  policy,  but  fanaticism, 
—a  return  to  the  Buddhist  system.    But  he  was  tolerant  in  the  highest  degree,  permitting  all 
sects  to  follow  their  own  laws  and  customs,  and  on  no  account  suffering  them  to  be  interfered  with 
in  religion,  in  any  manner  whatever,     I  should  say  he  was  very  like  Mohamed }  but,  like  that 
great  man,  not  entirely  free  from  a  mixture  of  fanaticism  with  his  philosophy*    We  must,  how- 
ever, always  bear  in  mind,  that  we  really  know  nothing  of  what  was  taught  to  the  initiated  in  the 
mysteries ;  but  the  Colonel  says,  that,  after  his  death,  when  Jehangir  re-established  Mohamed- 
ism,4  it  is  probable,  that  Akbar's  followers  concealed  themselves  among  the  Sophees,  to  whose  tenets 
this  religion  had  a  close  resemblance.   I  cannot  help  suspecting  that  the  Sophee  doctrines  had  more 
to  do  with  this  than  Col,  Van  Kennedy  had  any  idea  of.    We  must  not  forget  that  it  had  its  mys- 
teries and  its  initiati.    In  the  mode  in  which  it  extended  itself,  and,  indeed,  in  every  other  respect, 
it  was  strikingly  similar  to  the  Evangelium  Eternum  and  the  St.  Francis  of  the  Romish  Church. 
The  thing  lasted  its  little  day,  but  various  circumstances  combined  to  prevent  its  continuance,  as 
various  circumstances,  in  a  similar  manner,  had  formerly  aided  the  continuance  of  the  Avatars  of 
Cristna,  Christ,  and  Mohamed.    The  first  two  of  these  were  only  required  by  the  system  of  the 
mythos  to  be  great  men,  bringing  peace  and  happiness,  each  in  his  peculiar  cycle, — and  after  the 
death,  resurrection,  and  ascension  of  each,  another  was  expected  to  come  to  complete  the  system, 
We  may  easily  suppose  in  the  case  of  Cristna,  and  we  know  in  the  case  of  Christ,  that  the  mythos 
did  not  rise  to  Us  highest  prosperity  till  an  age  of  ignorance  arrived.    Though  Christ  may  be  said 
to  have  arisen  in  a  time  of  high  civilization,  and  in  an  improved  state  of  the  human  mind,  yet  his 
doctrines  did  not  make  any  great  progress  in  the  world  till  the  human  mind  was  in  a  rapid  state  of 
deterioration— till  after  the  Council  of  Nice,    No  doubt  the  sect  had  some  able  followers,  as  the 
sects  of  Brothers  and  Southcote  have  had — such  persons  as  Nathaniel  Brassey,  Halhed,  Mrs,  and 
the  Honourable  and  Rev.  Mr.  Foley,  and  some  highly  respected  personal  friends  of  my  own, 
whose  names,  out  of  regard  to  their  relations  now  living,  I  do  not  choose  to  give.    But  there  is 
this  difference  between  the  two :  the  circumstance  of  a  rapid  decline  in  the  state  of  the  human 
mind  aided  in  converting  Christ  into  a  God ;  the  present  rapid  improvement  in  the  state  of  the 
human  mind  most  powerfully  operates  against  the  mythos.    The  establishment  of  a  priesthood  by 
Constantine,  so  constituted  as  to  be  in  a  pecuniary  manner  greatly  interested  in  its  success,  and  who, 
as  might  be  expected,  left  no  stone  unturned,  and  never  stopped  at  any  fraud  to  serve  its  purpose, 
favoured  the  mythos.    The  case  might  have  been  different  had  the  Millenium  been  fixed  at  the  end  of 


<  Borah-  Trans,  Vol.  II,  pp  258, 259.        *  I  do  not  doubt  the  in»  tea.        3  Bomb,  Trans,  p.  257.        *  Ib,  p.  267. 


356  AKBAR, 

ten  thousand  instead  of  the  six  thousand  years,  All  these  religions  are  the  children  of  accident  ami 
circumstance.  They  all  had  their  origin  in  the  peculiar  circumstance  that  the  cycle  of  the  Neros» 
should  form  the  cycle  of  the  six  thousand  years,  and  the  two  again  the  cycle  of  21,600,  and  432,000 
In  the  time  of  Christ,  all  persons  were  on  the  look-out  for  some  one  to  come ;  such  also  was  the 
state  of  the  world  in  the  time  of  Mohamed,  and  again,  in  the  time  of  the  Crusades,  In  the  last 
case,  however,  the  Millenium  being  expected  to  follow  immediately  on  the  appearance  of  the 
promised  oney  and  this  not  arriving,  the  general  expectation  was  disappointed,  and  the  bubble 
burst.  Brothers  and  Southcote  had  not  these  auxiliary  circumstances  in  their  favour,  and  so  they 
died,  and  their  pretensions  were  strangled  almost  in  their  birth.  I  cannot  help  thinking  that 
Charlemagne  claimed  to  be  universal  Monarch,  as  successor  of  Augustus.1  It  is  admitted  that  he 
was  controlled  by  his  Barons,  in  temporal  affairs,  but  that,  in  spiritual,  his  authority  was  para- 
mount2 He  exercised  the  power  of  excommunication,  as  appears  from  his  chartularies. 8  Ninirod 
has  observed  the  peculiarity  of  character  which  attached  itself  to  Charlemagne,  without  under- 
standing in  the  slightest  degree  the  truth  or  the  nature  of  it :  he  says,  "Charlemagne's  reign,  like 
"  that  of  Alexander  and  Arthur,  was  a  favourite  legend  of  secret  anti-christianism,  and  a  symbo- 
fiC  lical  vehicle  for  its  mysterious  meanings.  His  paladins  were  the  round  table,  and  Roncesvalles 
**  the  battle  of  Saluabury  Plain  over  again/'4  My  reader  must  have  observed  a  difficulty  in  my 
explanation  of  the  universal  system,  arising  from  the  probability  that  the  Gods  Buddha  and 
Cristna  both  describe  the  Sun  ,•  in  fact,  I  think  I  may  say  not  the  probability  only,  but  the  cer- 
tainty that  they  are  meant  to  be  either  actually  the  Sun  or  that  Higher  Principle  of  which  the  Sun 
is  the  Shekinah,  and  the  emblem.  At  the  sauie  time,  we  have  almost  as  good  proofs  that  these 
Gods  were  once  actually  men,  exercising  the  functions  of  royalty  and  governing  large  nations. 
Still  they  were  supposed  to  be  men  in  whom  a  portion  of  the  God  was  incarnated.  I  think,  from 
a  consideration  of  the  history  of  Akbar,  we  may  find  how  this  arose.  The  mythos  taught  thai 
some  one  was  to  corne— then  the  devotees  naturally  looked  out  for  some  one  by  the  adoption  of 
whom  they  might  gratify  that  gloomy  passion  which  we  see  in  all  religious  people — that  state  of 
fear  of  damnation  which  often  makes  life  intolerable — that  state  which  makes  the  Goddess  Cali  a 
favourite  in  India,  and  the  predestined  state  of  damnation  of  Calvin  a  favourite  dogma  in  Europe, 
If,  at  the  beginning  of  a  cycle,  some  great  conqueror  or  chieftain  did  not  appear,  whom  weaknesb 
and  the  flattery  of  followers  could  riot  persuade,  like  Akbar,  that  he  was  an  Avatar,  the  devotees 
in  the  cycle  following  were  sure  to  apply  it  to  some  one,  or  to  create  some  one,  on  whom  it  might 
be  fathered  :  thus  Avatarism  was  in  any  case  sure  to  be  supported,  and  where  great  men  did  not 
offer  themselves,  like  Caesar  or  Alexander,  little  men,  like  Brothers,  or  the  living  God,  described 
in  Vol.  III.  p.  64  of  the  Bombay  Transactions,  were  continually  arising  in  all  ages.  This  is  the 
reason  why  the  Hindoos  say,  there  have  been  thousands  of  Avatars.  We  hear  much  in  the  Indian 
histories  of  a  second  and  a  third  Buddha.  I  have  very  little  doubt  that  this  is  all  to  be  accounted 
for  from  princes  of  the  countries  professing  the  Buddhist  religion  having  pursued  the  same  plan  as 
Gengis  Khan,  Akbar,  and  several  others,  and  called  themselves  Avatars,  Thus  we  have  in  Siam  a 
tenth  Avatar.  The  original  principle  of  the  mythos  being  lost,  this  did  very  well  with  an  ignorant 
and  degraded  race.  We  need  not  be  surprised  at  this  in  Siam,  when  we  find  it  answered  so  well 
with  Akbar.  But  from  this  have  arisen  all  the  stories  respecting  the  second,  the  third,  the  eighth  y 
or  the  t&ith  Buddha.  I  feel  little  doubt  that,  as  we  have  believers  in  the  tenth  Buddha,  so  there 
are  yet  believers  in  the  divinity  of  Akbar,  as  the  tenth  incarnation.  Among  the  Gucbres  of  Persia 


1  Hallam,  Hist  Middle  Ages,  Vol.  I.  p  11.  *  Ib,  Vol.  II.  p.  Hi. 

3  Ib.  P.  32.  4  Vo}  IVt  pp  %y  gfc 


BOOK   V.    CHAPTER   II.   SECTION  4,  357 

the  same  mythos  is  found.1  This  of  course  is  accounted  fur  by  the  Guebres  having  formerly  bee.i 
Christians,  and  having  relapsed  into  Paganism.  But  those  who  have  examined  into  their  mysteries, 
say  that,  in  fact,  throughout  the  whole  of  their  system  marks  of  Christianity  may  be  seen,  though, 
as  those  Christian  examiners  say,  grimnuly  defaced;  the  annunciation,  the  magi,  the  massacre 
of  the  infants,  the  miracles  of  Christ,  his  persecutions,  ascension,  &c.,  &c.,  are  all  there.  These 
Guebrea  are  equally  at  enmity  with  Jews  and  Christians.  After  finding  the  mythos  in  China, 
Tartaiy,  North  and  South  India,  and  in  Western  Syria,  it  would  have  been  surprising  if  it  had  not 
been  in  Persia.  Of  course,  this  will  be  attributed  to  the  heresy  of  Neatorius,  which  the  learned 
KImrod  has,  I  believe,  very  correctly  declared  to  be  Buddhism.2  De  Vallement3  says  of  Nesto- 
rius,  "  L'an  440,  Nestorius  parut  stir  les  rangs  et  se  rait  &  aofttenir  que  Jfesus-Christ,  n£  de  Ja 
"  sainte  Vierge,  n^toit  point  Dieu,  mais  un  pur  homme,  qui  avoit  m£rit6  d'etre  joint  It  la  Dirinite, 
"  nou  par  une  union  hypostatique  ;  mais  par  une  singuliere  et  excellent^  habitation  de  la  Divinit6 
c(  en  lui."  When  I  consider  the  late  period  at  which  this  German  made  his  appearance,  I  am 
compelled  to  believe,  that  what  was  called  Nestorianism,  was  nothing  but  the  same  kind  of  Chris- 
tianity which  we  have  found  on  the  coast  of  Malabar.  It  was,  in  fact,  £p»jr-isra.  In  Horace4 
we  find  Augustus  described  to  be  the  son  of  Maia.  Here  the  mythos  shews  itself  evidently.  Thus 
in  detached  scraps,  in  loose  expressions,  it  is  discovered.  It  is  difficult  to  believe  that  at  the  time 
when  they  were  used,  there  was  not  much  more  before  the  public  than  we  now  find.  Either  this 
must  have  been  the  case,  or  the  system  must  have  continued  a  secret  In  the  former  case,  the 
evidence  of  it  must  have  been  destroyed  by  the  Christian  priests,  when  the  old  manuscripts  were 
re-written  by  them  ;  and  this  might  easily  be  done—  for  we  have  not  a  single  manuscript  which 
has  not  passed  through  their  hands.  From  the  beginning  of  the  modern  system  of  Xpijf-ism  at 
Antioch,  to  the  Council  of  Trent,  the  practice  of  destroying  books  has  never  ceased.  The  system 
may  be  said  to  have  been  established,  on  the  burning  of  the  books  by  the  Council  of  Nice,  testified 
by  the  picture  of  it  in  the  church  of  St.  Giovanni  Laterano,  placed  there  both  to  commemorate  the 
glorious  event,  and  to  incite  the  faithful  to  similar  meritorious  acts.  I  am  quite  certain,  that  we 
do  not  give  credit  enough  to  the  effects  which  may,  nay  must,  have  arisen  from  the  unceasing  and 
systematic  exertions  of  an  immensely  powerful,  corporate  body,  acting  together  for  a  thousand 
years  to  produce  them,—  a  body,  however  discordant  in  other  respects,  yet,  on  the  point  of  secret- 
ing evidence,  united  by  both  temporal  interest  and  religious  prejudice,—  a  prejudice  even  going  so 
far  as  to  induce  the  persons  under  itg  influence  to  belies  that  their  eternal  welfare  would  be  com- 
promised  if  they  did  not,  yield  lo  it,  J  cannot  help  being  apprehensive  that,  on  this  subject^  I 
shall  probably  fail  in  exciting  in  the  mind  of  my  reader  the  same  strong  impression  of  its  import- 
ance which  I  feel  myself.  In  order  to  do  justice  to  it,  much  more,  and  much  more  deep  considera- 
tion of  the  history  of  the  earlier  part  of  the  Christian  aera  is  necessary  than  most  persons  will  be 
prevailed  on  to  give  to  it. 

We  have  in  the  history  of  Akbar  a  perfect  example  of  an  Avatar,  and  I  suspect  that  he  an- 
nounced himself  as  a  tenth  Avatar,  putting  back  Blohamed  as  the  ninth.  On  the  doubt  which  I 
formerly  mentioned  to  have  arisen  in  the  time  of  Virgil,  re&pecting  the  eighth  and  ninth  Avatar, 
we  find  room  enough  left  for  Akbar  to  have  raised  his  pretensions.  In  Akbar  we  have  the  whole 
thing  undisguised  ;  it  was  not  attempted  to  be  secreted.  I  cannot  help  suspecting  that,  in  one  or 
both  of  the  Caesars,  the  system  has  formerly  been  equally  displayed  j  but  that  the  evidence  of  it 
has  been  destroyed,  I  contend  that  this  suspicion,  indeed,  I  may  almost  say  belief,  is  justified  on 


»  Art.  Guebres  and  Gabres,  Eucy.  Brit,  3  Vide  VoL  I,  of  this  work,  pp.  808,  809, 

3  Du  Secret  des  Mystkes,  p.  275.  *  Lib.  I.  Ode  H,  1,  43. 


#  NAPOLEON. 

the  truest  principles  of  criticism  and  the  laws  of  evidence,  as  applied  to  a  calculation  of  the  doc- 
trine of  probabilities. 

A  very  beautiful  picture  of  the  Apotheosis  of  Akbar  is  in  the  possession  of  my  friend,  the  learned 
[Sir]  Greaves  Haughton,  Secretary  of  the  Royal  Asiatic  Society.  He  asks  a  thousand  guineas  for 
it.1 

5.  To  what  I  have  said  in  Vol.  L  p,  6885  respecting  Napoleon,  I  think  it  expedient  to  add  a 
well-known  anecdote  of  him.    When  his  uncle,  Cardinal  Fesch,  once  expostulated  with  him,  and 
expressed  his  belief  'that  he  must  one  day  sink  beneath  that  universal  hatred  with  which  bib 
actions  were  surrounding  his  throne,  he  led  his  uncle  to  the  window,  and,  pointing  upwards,  said, 
"  Do  you  see  yonder  star  ?"    "  No,  Sire,"  was  the  reply.    "  But  I  see  it,"  answered  Napoleon, 
and  abruptly  dismissed  him. 2      What  are  we  to  make  of  this  ?     Here  we  have  the  star  of  Jacob, 
of  Abraham,  of  Caesar.     Here  we  have  a  star,  probably  from  the  East.    The  whole  of  Napoleon's 
actions  in  the  latter  part  of  his  life  bespeak  mental  alienation.    I  believe  that  he  continued  to  re- 
tain expectations  and  hopes  of  restoration  to  the  empire  of  the  world,  till  the  day  of  his  death. 
Many  circumstances  unite  to  persuade  me  that  he  was  latterly  the  victim  of  monomania.    I  can- 
not help  suspecting  that  Napoleon  was  tainted  with  a  belief  that  he  was  the  promised  one.    It  is 
not  improbable  that  he  should  have  indulged  a  secret  monomania  5  nor  is  it  more  improbable  that 
it  should  happen  to  him  than  to  Brothers,  Wesley,  Swedenborg,  Southcote,  and  many  others. 
A  great  mind  is  as  liable  to  the  complaint  as  a  little  one.    Sir  Isaac  Newton,  most  assuredly, 
labouied  under  the  complaint  in  his  latter  days.     Look  at  his  Treatises  on  the  Apocalypse. 
Except  with  the  view  of  paving  the  way  for  some  ulterior  measures,  it  will  be  difficult  to  find  a 
reason  for  the  famous  Sanhedrim  which  Napoleon  caused  to  be  held  at  Paris.    With  a  view  to  this 
object,  of  which  he  never  lost  sight,  in  a  former  day  he  attempted  the  conquest  of  Syria,     With  a 
view  to  this  he  made  the  famous  declaration  to  the  Egyptians,  for  which  he  was  so  much  abused 
by  our  priests,  that  he  was  a  Mohamedan.    I  have  no  doubt  he  flattered  himself  that  he  would 
unite  all  the  sects — faring  all  the  stray  sheep  into  his  fold.    He  wished  to  play  the  same  game  as 
Akbar,  probably  without  knowing  that  Akbar  had  played  it  before  him.    Victor  Cousin  says, 
"  You  will  remark,  that  all  great  men  have,  in  a  greater  or  less  degree,  been  fatalists :  the  error  i$ 
if  in  the  form,  not  at  the  foundation  of  the  thought.    They  feel  that,  in  fact,  they  do  not  exist  on 
"  their  own  account :  they  possess  the  consciousness  of  an  immense  power,  and  being  unable  to 
"  ascribe  the  honour  of  it  to  themselves,  they  refer  it  to  a  higher  power  which  uses  them  as  Us 
"  instruments,  in  accordance  with  its  own  ends/' 3      With  the  exception  of  the  words  in  Italics, 
which  I  do  not  understand,  I  quite  agree  with  M.  Cousin,    But  how  completely  it  bears  me  out  in 
the  assertion  I  have  made,  that  the  belief  in  each  person  that  he  was  the  great  one  that  was  for  to 
come  has  led  either  to  his  success  or  to  his  destruction  !    It  led  Julian  into  the  desert — Napoleon 
to  Moscow.    The  more  I  consider  the  conduct  of  Napoleon,  the  more  I  am  convinced  that  he 
laboured  under  monomania,    Every  action  of  his  life  bespeaks  it.     1  leajrn  from  those  who  lived 
with  him  on  the  most  intimate  terms,  at  St.  Helena,  that  he  was  what  they  call  a  decided  fatalist. 
But  this  is  by  no  means  sufficient  to  account  for  the  whole  of  his  conduct,  particularly  in  the  latter 
part  of  his  life,  when  he  persisted  in  carrying  on  the  hitherto  unaccountable  farce  of  being  treated 


1  Akbar  wab  poisoned,  by  mistake.  His  burial-place  is  at  Scander,  five  miles  from  Agra.  "  Akbar  the  Second, 
"  preheat  heir  and  representative  of  the  impel ial  house  of  Tinaur,  enjoys  only  the  empty  title  of  'King1  (Padshah)  of 
fc  Delhi,'  without  either  royal  prerogative  or  power.*'  Extracted  from  Raumiohun  Roy's  Work  ou  the  Judicial  and 
Revenue  Systems  of  India,  Introduction,  p.  x.,  Svo.,  London,  1832. 

*  J.  T  Barker,  of  Deptford,  to  Ed  of  Morn.  Chron.,  Oct.  12,  183:2. 

1  For.  Quar.  Review,  No,  XXIII.  July  1833,  p.  202. 


BOOK   V.    CHAPTER   II.    SECTION  5.  359 

as  an  Emperor.    It  appears  to  me  that,  without  some  secret  reason,  his  conduct  was  so  absurd 
and  childish  that  he  must  have  laughed  at  himself.     How  he  could  carry  the  farce  on  without 
laughing  I  cannot  comprehend,  particularly  after  he  had  signed  his  abdication  of  the  throne  ot 
France,    Every  action  of  his  life  is  unaccountable,  (although  generally  grand,)  on  the  common 
known  rules  which  actuate  mankind  \  but  allow  the  monomania  for  which  I  contend,  and  every 
action — his  rise— -his  fall— are  easily  accounted  for.     I  repeat,  there  is  nothing  to  prevent  a  great 
mind  from  being  subject  to  this  malady  any  more  than  a  little  one.    Only  look  back  carefully  into 
history  and  hundreds  will  be  found  to  have  laboured  under  this  complaint,    Endes5  of  Bretagne, 
for  one.    In  Napoleon's  case  circumstances  happened  to  be  favourable,  in  other  cases  they  were 
unfavourable.     It  is  impossible  to  conceive  any  thing  in  our  estimation  more  absurd  than  the  con- 
duct of  the  monarchs  of  Asia  towards  Europeans.    In  fact  their  conduct  makes  them,  in  our  eyes, 
210  better  than  idiots.    All  this  arises  from  their  principles  of  action,  and  from  the  motives  of  their 
conduct,  not  being  understood  by  us.    It  arises  from  our  ignorance,  not  from  theirs.    They  are,  or 
they  suppose  themselves  to  be,  descended  from  the  first  three  monarchs — the  sons  of  Noah  \  and, 
on  this  account,  as  each  entitled  either  to  the  sovereignty  of  his  part,  or,  as  eldest,  to  the  Lord- 
paramountship  of  the  whole  world.    On  this  account,  every  sovereign  who  does  not  claim  as  the 
descendant  of  one  of  the  three,  is,  on  his  own  shewing,  a  rebel,  if,  by  his  ambassador,  as  in  case  of 
our  embassies  to  China,  for  instance,  he  refuses  to  do  suit  and  service  to  his  superior.    The  Em- 
peror of  China  would  say,  either  as  descendant  of  Japhet,  the  eldest  son,  (or  as  having  received 
the  cheirotonia  or  wmach  or  the  pallium  from  the  eldest  son,  and  thus  as  his  vicegerent  or  vicra- 
niaditya,)  "  I  am  entitled  to  suit  and  service  from  you."    When  our  ambassador  was  required  to 
go  down  on  his  knees,  his  answer  ought  to  have  been,  "  My  master  is  not  a  rebel ;  he  denies  that 
"  the  person  who  granted  investiture  to  Gengis,  your  ancestor,  had  any  power, — was,  in  fact,  the 
"  direct  descendant  of  Japhet.    He  denies,  also,  that  Japhet  was  the  eldest  son."    To  this  the 
answer  would  have  been,  "Even  if  Japhet  was  not  the  eldest,  he  was  the  one  of  the  three  who 
"  had  power  over  your  country — Europe  5  and  you  cannot  deny  what  all  Asia  knows,  that  the 
"  Khan  of  Cara-corum  is  the  lineal  descendant  of  Japhet,  as  the  Sheriffe  of  Mecca  is  of  Shem." 

All  these  claims,  we  may  say,  are  now  obsolete  and  contemptible  5  but  this  can  scarcely  be  ad- 
vanced by  any  impartial  Christian  person,  who  admits  that  the  doctrine  is  believed  and  has  a 
powerful  moral  influence  over  hundreds  of  millions  of  human  beings — and,  after  all,  is  founded 
upon  his  own  religion.  For,  if  I  shew  a  believer  in  the  literal  meaning  of  the  Old  Testament,  that 
any  specific  persons  now  living  are  the  lineal  descendants  of  the  three  sons  of  Noah,  it  will  be  dif- 
ficult for  him  to  deny  the  divine  right  of  those  persona,  each  to  the  sovereignty  of  his  share  of  the 
world.  We  may  easily  despise  the  claim,,  and  turn  the  whole  book  and  all  or  any  of  its  separate 
parts  into  ridicule;  but  the  Asiatics  who  admit  the  truth  of  the  book,  act  much  more  consistently 
in  admitting  the  claims  of  the  Khan  of  Cara-corum  and  the  Sheriffe  of  Mecca,,  and  in  receiving  in- 
vestiture in  their  dominions  from  them.  Very  certain  I  am,  that  the  monarchs  of  Asia  have  a 
rational,  not  a  silly  or  foolish  claim  to  divine  right  (whether  it  be  founded  in  truth  or  falsehood)  to 
which  our  European  monarchs  have  not  the  slightest  shadow  of  pretence— for  which  reason  it  & 
silly  or  foolish  in  them.  If  any  kind  of  divine  right  is  pleaded  by  European  monarchs,,  they  ought 
to  send  ambassadors  to  China,  or  somewhere  else,  to  do  suit  and  service  to  their  Superior  Lord. 
I  believe  Japhet,  if  he  could  appear,  would  say,  u  You,  the  descendants  of  Shem  and  Ham,  owe  me 
"  suit  and  service ;  but  you  are,  in  regard  to  each  other,  equals.  You  were  each  enfeoffed  in  your 
"  domain  by  our  common  ancestor."  I  wish  in  a  very  particular  manner  to  draw  attention  to  the 
fact  noticed  by  Mr,  Von  Hammer,  that  when  the  great  meeting  of  Jurists  took  place  in  Bagdad,  to 
discuss  the  claims  of  the  different  parties  to  the  Califat,  in  the  year  1011,  its  proceedings  were 
secret.  For  what  reason  could  this  meeting,  in  the  capital  of  one  of  the  parties,  be  secret  ">  Had 


SUPREME  PONTIFF. 


Mr.  Von  Hammer  asked  himself  this  question,  it  would  probably  have  led  him  to  much  curious 
information.  Why  does  the  Tzar,  the  successor  of  the  Tzarina  who  put  Cyrus  to  death  in  ancient 
limes.,  and  who  was  the  Queen  of  Cara-corum,  call  himself  Tzar?  Why  is  he  treading  on  the 
Serpent  ?  l  Why  does  he  affect  the  name  of  Coastantine  ?  Why  does  he  maintain,  that  the  Pope 
is  a  schismatic,  and  that  he,  or  his  patriarch,  is  the  head  of  the  Christian  church  ?  Why!  but  be- 
^ause  both  Constantinople  and  Rome  are  in  the  domain  of  Japhet,  The  circumstance  that  the 
persons  claiming  to  be  the  personal  representatives  both  of  Japhet  and  Shem,  are  persons  in  hum- 
ble life  (comparatively  speaking)  who  are  known  to  be,  or  are  acknowledged  to  be,  such  representa- 
tives by  great  monarchs,  as  well  as  by  their  neighbours  and  countrymen,  strongly  supports  the 
probability  of  their  claims  being  founded  in  truth.2  I  have  little  doubt  that  Mohamed  believed 
himself  to  be,  and  was  generally  believed  to  be,  the  descendant  of  Abraham  —  that  is,  of  Sh  em- 
after  the  failure  in  the  line  of  Jesus,  for  want  of  heirs.  It  is  from  this  mythos  or  true  history,, 
vihich  ever  it  may  be,  that  our  veneration  for  the  persons  of  our  kings  is  derived.  Superstition  is 
hereditary:  it  has  lasted  in  this  case,  as  in  many  others,  long  after  its  cause  has  ceased  to  exist. 
This  superstition  is  not  natural  to  the  human  race,  but  entirely  artificial.  But  it  is  at  labt  dyin 
away,  and  if  once  dead,  it  can  never  be  restored.  I  suspect  that  few  of  my  readers  will  be  able  to 
overcome  their  prejudices  so  far  as  to  see  the  whole  force  and  importance  of  this  argument. 

6(  The  Mohamedans  of  the  East  constantly  call  Constantinople  Room,*  and,  as  we  might  ex- 

pect, its  monarch,  emperor  of  the  world.    To  the  pretensions  of  the  different  kings  or  emperors  to 

lliib  power,  we  are  in  the  habit  of  paying  no  attention,  treating  them  as  mere  ebullitions  of  empty 

vanity  :  but  I  believe  this  is  the  result  of  our  own  vanity.    We  are  too  apt  to  suppose  that  we 

know  every  thing,  and  this  makes  us  too  proud  to  look  beneath  the  superficies  of  things  to  which 

we  are  not  accustomed.    I  believe  every  monarch  who  assumes  the  title  of  Emperor,  assumes  to 

be  the  successor  of  one  of  the  three  patriarchal  descendants  of  Noah  ;  and  then,  I  doubt  not,  base 

adulation  steps  in  to  persuade  each  individual  that  his  line  is  the  eldest,  and  that,  of  course,  he  is, 

by  right,  supreme  over  all.    And  I  suspect  that  wherever  a  man  has  got  the  title  of  Great,  it  has 

been  given  him,  by  the  advocates  of  this  doctrine,  as  a  distinctive  badge.    They  are  always  em- 

jworss  —  not  merely  kings.    For  this  reason  Napoleon  was  Emperor,  not  merely  a  King.    It  is  a 

remarkable  circumstance,  that  the  horse  on  which  Ptfter  the  Great  is  riding,  on  the  famous  monu- 

ment at  Petersburg,  treads  on  the  serpent.    If  the  coincidence  of  this  with  my  theory  is  the  effect 

of  accident,  it  is  a  very  remarkable  accident.    It  satisfies  me  that  he  was  held,  by  the  makers  of 

the  statue,  to  be  an  avatar,  crushing  the  evil  principle.    The  mythological  nature  of  early  history 

has  been  noticed  by  Cuvier.    He  says,  "  It  would  avail  us  nothing,  if  we  now  entered  into  an  exa- 

"  mination  of  the  different  traditions  of  Sardanapalus,  in  which  a  celebrated,  learned  man  has 

"  imagined  that  he  has  discerned  proof  of  three  princes  of  that  name,  all  victims  of  similar  misfor- 

"  tunes  :  4  and  in  the  same  way  another  learned  man  finds  in  the  Indies  at  least  three  Vicrama- 

"  dityas,  equally  the  heroes  of  precisely  similar  adventures/'  —  Again,  "  In  a  word,  the  more  I 

"  reflect  on  the  subject,  the  more  I  am  persuaded  that  there  was  no  more  an  ancient  history  of 

"  Babylon  or  Ecbatana,  than  of  Egypt  or  the  Indies  ;  and  instead  of  explaining  mythology  histo- 

4-  rically,  as  Evhemere  or  Banxrier,  it  is  my  opinion  that  a  great  portion  of  history  should  be  con- 

*c  htdcred  as  mythology."5     This  is  precisely  my  doctrine.    In  Volume  I.  p.  42,  I  have  stated  that 

the  third  book  of  Genesis  might  be  called,  the  book  of  the  generations  or  regenerations  of  Adam. 

I  might  have  added,  or  the  book  of  the  generations  of  Menu  or  Noah,  or  ftt  nh  or  mind,  incarnated 


1  feee  infra,  Sect.  6.  2  See  Vol.  I.  p.  832,  and  supra,  354.  3  Vide  Bombay  Trans.  Vol.  II.  p.  .9. 

*  See  Mem.  of  Frerefc,  in  Mem.  Ac.  Belles  Lett,  Vol.  V.  *  Cwier  ap.  Jameson,  pp,  130,  131. 


BOOK   V.   CHAPTER  II.   SECTION  6.  361 

in  man.  I  apprehend  Noah  was  held  to  be  the  first  divine  incarnation,  at  or  after  the  flood,  or  in 
the  new  world.  He  was  the  first  Archierarch,  the  owner  of  the  whole  world,  and  from  him  de- 
scended three  others,  who  were,  after  him,  Archierarchs,  and  for  this  reason  it  is  that  this  book 
of  Genesis  gives  a  pedigree  of  his  three  sons,  in  a  direct  male  line  from  him.  But,  because  our 
sacred  book  is  the  sacred  book  of  the  tribe  or  line  of  the  Archierarch  Shem  only,  we  have  his  pedi- 
gree  continued  forward,  beyond  only  a  very  few  generations.  The  account  of  the  wickedness  of 
Cain,  by  which  he  forfeited  his  birthright,  and  of  the  death  of  Abel  without  issue,  is  given  to  pre- 
vent any  claim  to  the  Pontifical  power  from  any  persons  who  might  have  escaped  the  flood,  exclu- 
sive of  those  in  the  ark.  The  reader  may  recollect  the  assertion  I  formerly  made,  in  Vol.  I,  p. 
294,  that  "  the  text  does  not  say,  that  the  surface  of  the  whole  globe  was  covered/'  and  the  Rev, 
Edward  King  has  proved  in  his  treatise,  that  the  Hebrew  text  does  not  justify  our  translation,  that 
all  the  inhabitants  were  drowned.  The  observation  of  Cuvier,  that  diluvial  remains  are  not  to  be 
found  above  a  certain  height  on  the  mountains,  shews  that  if  the  book  do  assert  (which  it  does 
not)  that  all  the  mountains  were  covered,  and,  in  consequence,  all  mankind  drowned,  it  asserts 
what  is  not  true.  It  is  probable  that  a  great  number  of  persons,  all  over  the  world,  escaped,  who, 
I  doubt  not,  are  the  people  we  have  been  accustomed  to  call  aborigines.1 

There  is  great  difficulty  in  settling  the  proper  places,  according  to  their  seniority,  of  the  three 
sons  of  Noah,  as  all  divines  have  allowed.  I  think  it  probable  that  Japhet  was  the  youngest,  and 
Ham  the  eldest,  and  that  the  story  of  his  uncovering  his  father  was  only  contrived  to  justify  the 
claims  of  Shem  to  the  high-priesthood  and  archierarchical  sway  over  the  others.  The  whole  his- 
tory looks  as  if  there  had  really  been  such  persons  as  those  named, — that  the  account  of  them  was 
substantially  true,  but  that  it  had  been  accommodated  to  the  system  and  circumstances  of  the 
Jewish  priests  and  government,  claiming  supremacy  from  their  ancestor,  flattering  themselves 
that,  however  obscure  they  might  then  be,  a  great  saviour  would  come,  to  place  them  in  the  com- 
mand of  the  restored  Pandsean  kingdom.  This  has,  to  a  very  considerable  degree,  succeeded  in 
placing  the  Pope  at  the  head  of  Christianity  or  modern  Judaism,  as  it  is  in  reality,  though  it  is 
lost  to  the  children  of  Shem.  I  think  if  there  had  not  been  something  in  it,  we  should  have  had 
a  straight-forward  declaration  that  Shem  was  the  eldest,  and  that  his  descendants,  the  Jews, 
claimed  to  rule  in  that  right.  The  pedigrees  which  we  have  of  Jesus  Christ  are  intended  to  shew 
his  right,  and  his  obscure  situation  is  not  unlike  that  of  the  present  Calif,  now  resident  in  an  hum** 
ble  situation,  at  Mecca,  giving  power  to  Mahmud  of  Egypt,  and  the  case  of  the  prince  of  Cara- 
corum,  which  I  described  some  time  ago,  in  giving  power  to  Gengis  Khan.  The  reason  why  we 
call  it  or  him  Menu  is,  because  each  people  having  this  mythos  would  maintain,  that  its  ancestor 
was  the  incarnation  of  the  divine  mind,  or  the  Man-nu?  and  that  the  other  two  were  only  men,  or 
at  least  inferior  incarnations  under  their  Man-nu,  and  that  he  was  entitled  to  universal  empire.  In 
like  manner  as  we  found  the  mythos  of  Noah,  the  ship,  &c.,  in  North  India,  so  we  find  in  the 
cases  of  the  Grand  Seignior,  the  Mogul,  &c.,  the  people  tracing  their  pedigrees  to  a  Noah.  I  doubt 
not,  had  we  all  their  sacred  books,  we  should  find  an  accommodation  of  this  mythos  to  their  own 
peculiar  circumstances,  at  every  one  of  the  temples  of  Solomon,  by  a  little  suitable  change  of  the 
first  part  of  Genesis,  unless  it  be  that  the  Jews  have  made  the  accommodation.  And  I  think  it 
very  likely  that  this  assumption  (when  the  origin  of  the  whole,  as  time  advanced  and  nations  were 
more  and  more  separated,  became  doubtful)  was  the  cause  of  the  ruin  of  the  Pontifical  govern- 
ment* And  here  we  have  the  reason  why  M'e  not  only  find  traces  of  what  appear  to  us  the  doc- 
trines of  the  little  Jewish  tribe  of  Western  Syria,  in  all  parts  of  the  world,  but  what  appear  to  us 


1  In  the  page  above  referred  to,  I  suggested  the  probability  that  the  Indians  and  Chinese  escaped. 

VOL,    II.  3  A 


362  RACES  OF  MAN.   BLACK  GODS. 

to  be  settlements  of  the  same  people,  but  without  the  books  of  Moses.    They  probably  had  their 
books,  where  their  mythos  was  recorded,  accommodated  to  their  peculiar  circumstances,  but  these 
have  been  long  since  destroyed  by  the  Cambyseses,  &c.,  and  it  is  probably  owing  to  the  preserva- 
tion of  the  books  of  Moses  and  his  followers,  that  we  have  the  Jewish  tribe  not  dissipated  like  the 
others.    In  the  fourteen  Solumi  we  have  probably  an  example  of  fourteen  tribes,  like  that  of  Abra- 
ham or  Moses  coming  from  India,  and  each  setting  up  for  itself  the  Mosaic  mythos  in  many 
places,  and  particularly  in  Egypt    All  this  is  confirmed  by  the  exposition  which  I  have  given^  In 
the  history  of  Abraham  we  have  the  history  of  the  tribe  leaving  India,  and  arriving,  after  various 
removals,  in  Egypt,  and  of  its  settling  there.    In  the  history  of  Moses  we  have  an  account  of  its 
exod  from  Egypt,  and  of  its  endowment  with  the  mythos  detailed  above,  or  of  the  leaders  of  the 
tribe  settling  up  a  claim,  like  many  others,  to  the  supreme  priesthood.    In  Moses  we  have  an  exam- 
ple of  one  of  the  chief  priests  setting  up  for  himself,  when  the  supreme  Pontiff  and  his  Pontificate  had, 
in  fact,  become  obsolete*    On  contemplating  the  nature  of  such  a  pontifical  government  as  I  have 
described,  it  appears  to  me  that,  before  the  art  of  writing  was  publicly  known,  the  priests,  aided  by 
the  influence  of  education  and  by  the  general  veneration  for  their  characters,  would  have  little  dif- 
ficulty for  a  very  long  time  in  preserving  their  power,  and  in  preserving  order :  they  would  be  the 
lawgivers,  and  the  people  would  have  nothing  to  do  with  the  laws  but  to  obey  them.     In  reality, 
in  one  sense,  the  people  would  be  slaves,  the  priests  masters ;  but,  as  the  services  rendered  by 
the  slaves  were  fixed  to  a  tenth  of  the  produce  of  the  soil,  and  nearly  the  whole  population  were 
cultivators,  their  rule  must,  upon  the  whole,  have  been  very  mild,  and  favourable  to  the  increase 
of  the  people.    But  still  there  appears  every  where  a  class  of  Helots  who  were  almost  always 
treated  with  cruelty  by  the  superior  dominant  classes.     They  were  the  aborigines,  and  slaves 
under  slaves,  and  adscript!  glebes.    It  is  evident  that  the  feudatories  or  payers  of  the  tenths,  the 
ryots,  would  constantly  improve  in  moral  character,  with  improved  agriculture;  but  the  Helots 
would  be  very  liable  to  retrograde  in  moral  character.    I  have  said,  that  the  feudatories  or  cul- 
tivators were  slaves  \  this  must  be  considered  only  a  figurative  expression,  as  their  service  was 
fixed,  and,  if  they  rendered  it,  the  priest  would  have  no  further  demand  upon  them.    They  were 
correctly  the  ryots  of  India.     The  Zemindars  were  originally  merely  the  collectors  for  the  Pontiff, 
to  whom  the  tithe  was  due,  and  who,  at  first,  (before  any  of  his  caste  got  possession  of  lands  as 
allodial  property,  or  perhaps,  in  some  oases,  on  the  same  tenure  as  the  ryots,)  divided  it  among 
them,  as  was  done  in  Britain  in  the  earliest  time.    When  tradesmen  arose  in  towns,  the  occupiers 
of  houses  must  have  held  them  of  the  lord  of  the  soil.    Thus  burghs  or  municipia  arose  around 
what  in  most  cases  became  a  castle,  with  its  great  or  little  seigniory,  according  to  circumstances. 
It  is  evident  that  the  system,  in  different  countries,  would  receive  numbers  of  variations  according 
to  the  circumstances  of  localities  and  other  matters  easily  understood,  all  tending  to  cause  varia- 
tions,— but  if  the  system  did  originally  exist,  the  truth  is  likely  to  be  discovered  only  by  keeping 
the  original  in  our  view  iu  our  researches,  always  making  proper  allowances  for  the  varieties 
alluded  to  above* 

7.  However  various  the  races  of  man  may  have  been,  it  is  totally  impossible  to  deny  that  marks 
the  most  unequivocal  of  an  universal  language,  and  of  an  universal  polity,  of  some  kind,  are  every 
where  apparent.  The  Judsean  mythos,  in  which  the  histories  of  Adam,  Noah,  Moses,  &c.,  are 
mixed  with  that  of  Cristna,  &c.,  or  of  which  I  had  better  say,  the  histories  of  Moses,  &c.,  and  of 
Cristna,  &c.,  are  parts,  is  to  be  found,  in  China,  Mexico,  Peru,  Ireland,  and  Scotland — to  be  found 
every  where.  The  multiplicity  of  the  Divi  or  Gods  of  the  Indians  and  Greeks,  who  arose  in 
later  times,  are  no  more  an  objection  to  this,  than  the  multitude  of  the  Angels,  Daemons,  and 
Saints,  of  the  Christians  of  the  West.  If  the  doctrine  of  chances  laid  down  by  Dr.  Young  be 
strictly  applied  to  all  nations,  there  will  not  one  be  found  where  there  will  not  exist  a  number  of 


BOOK  V.    CHAPTER  II.   SECTION  7* 

Hebrew  or  oriental  words  much  more  than  sufficient  upon  his  theory  to  establish  so  high  a  proba- 
bility of  an  universal  language  as  to  amount  almost  to  mathematical  certainty.  U  hether  this  was 
the  symbolic  or  the  first  syllabic  language,  or  both  in  succession,  I  will  not  pretend  to  say.  Sup- 
posing aborigines  of  the  white  races  of  man  to  have  been  left  scattered  over  the  West  and  North- 
West,  and  in  China,  we  can  in  no  other  way  account  for  the  Judsean  mythos  of  black  people  being 
found  in  them,  than  by  supposing  it  carried  by  persons  whose  colour  has  become  changed  by 
mixture  with  the  white  inhabitants.  There  is  no  reason  to  believe  that  the  Judsean  mythos  was 
propagated  as  we  now  propagate  the  Gospel  in  distant  countries.  As  far  back  as  history  extends, 
the  Brahmins  and  Jews  had  an  utter  aversion  to  proselyting.  In  compliance  with,  or  rather  in 
submission  to,  the  superior  judgment  of  Mr.  Laurence  and  other  physiologists,  on  a  subject  on 
which  I  could  not  be  expected  to  form  an  opinion  upon  anatomical  grounds,  namely,  on  the  queb- 
tion  whether  there  were  originally  only  one  or  more  than  one  species  of  man,  in  my  observations 
respecting  the  black  Gods,  I  treated  them  as  one  genus  and  one  species  ;  I  now  think  it  expedient 
to  make  a  few  additional  observations  to  shew  how  rny  theory  may  be  affected,  supposing  there 
was  only  one  genus,  (which  is  a  fact  which  cannot  possibly  be  disputed,)  but  several  species.1  If 
the  latter  should  be  the  state  of  the  case,  as  maintained  by  Mr.  Ruish  of  Petersburg,  who  professes 
to  exhibit  the  Rete-niucosum  by  which  the  blackness  is  produced  in  the  negro,  then  I  should  sup- 
pose that  there  have  been  various  races  of  red  or  white  as  well  as  the  black  one  5  but,  that  the  ori- 
ginals of  all  the  Gods  have  been  of  the  black  race,  of  the  class  of  followers  of  Cristna,  after  the 
black  race  had  become  improved  into  the  shape  in  which  we  find  him — that,  by  the  handsome 
black  males  constantly  uniting  with  the  most  handsome  black  females,  their  progeny  increased  in 
beauty  till  it  arrived  at  the  degree  of  perfection  which  we  find  in  Cristna  $  that  the  pontifical  go- 
vernment did  originally  consist  of  this  race ;  and  that,  in  the  .East,  the  entire  population  consisting 
of  this  race,  it  continues  black — still  retains  the  rete-mucosum — though  for  the  reasons  before 
given  by  me,  it  is  improved  in  shape  :  but  that,  in  the  West,  to  which  it  sent  out  numerous  tribes, 
it  mixed  with  the  white  races,  the  remains  of  inhabitants  before  the  flood,  called  aborigines,  the 
rich  and  powerful  gradually  marrying  with  the  handsomest  of  the  white  races,  till  the  whole  race 
of  the  worshipers  of  the  black  God  became  white.  We  have  daily  experience  of  the  black  races, 
by  this  process,  becoming  white ;  but  we  have  no  example  of  the  white  race  going  back  to  the 
black.  I  pretend  not  to  shew  the  cause  of  this  latter  circumstance,  which  is  a  fact — but  the  mere 
fact  itself.  This  seems  to  shew  that  the  aborigines  were  more  numerous  than  the  black  colonies 
from  the  East ;  but  this  is,  perhaps,  no  more  than  might  be  expected.  For  these  reasons  I  think 
it  must  be  allowed  that,  if  the  hypothesis  that  there  was  only  one  species  be  unfounded,  yet  the 
great  argument  and  chain  of  leasoning  which  run  through  my  work  will  not  necessarily  be  in  any 
respect  ovei thrown.  Nor  do  1  perceive  any  difficulty  in  reconciling  the  apparent  contradiction  in 
it,  if  we  only  suppose  what  may  have  readily  happened,  that  the  high  science  attained  by  the 
Mack  Chaldaeans  was  not  discovered  till  the  race  had  improved  in  form  and  faculty  to  the  state  in 
which  we  find  the  God  Cristna.  But  even  allowing  the  truth  of  the  discovery  of  Mr.  Ruish  of  the 
Rete-mucosum,  and  all  that  the  Abbe'  Basin  has  said,2  I  see  no  reason  whatever  why  the  Negro 
of  the  corn-growing  valleys  of  the  Upper  Ganges  should  not,  from  the  causes  assigned  by  Mr. 
Crawford,  as  detailed  by  me,  in  Vol.  1.  pp.  285,  &c.,  have  improved  in  faculty  so  as  to  have  become 
highly  civilised,  and  master  of  much,  indeed  of  high,  scientific  information,  before  his  form  became 
moulded  into  that  of  Cristna.  It  is,  in  fact,  strictly  within  the  conditions  of  my  argument^  that 


1  See  Vol.  pp.  pp.  51,  134,  138,  242,  253, 398,  418,  751. 
*  Philosophy  of  History,  translated  by  Wood  Gandell,  pp.  6 — 10. 
3  A  2 


364  TRINITARIAN   DOCTRINE   Or   GENESIS,      JEWISH   POLITY.      PRIESTHOOD. 

the  syllabic  writing  should  have  been  discovered,  and  indeed  all  the  high  discoveries  made,  before 
the  last  flood,  by  the  followers  of  Cristna — for  our  calculation  goes  to  establish  the  fact,  that  the 
last  flood  did  not  take  place  till  long  after  the  sun  entered  Aries,  at  the  vernal  equinox.  And  we 
must  recollect  that  my  argument  requires,  that,  long  before  the  sun  entered  Aries,  the  race  should 
have  advanced,  by  degrees,  in  improvement,  to  be  very  nearly  as  improved  in  knowledge  as  at  the 
moment  of  the  sun's  entrance  into  it.  If  we  suppose  man  to  have  arrived  at  a  high  point  of  men- 
tal culture  five  or  six  hundred  years  before  the  entrance  of  the  sun  into  Aries,  the  calculation  will 
shew,  that  this  will  give  him  time  to  have  had  a  knowledge,  from  astronomy,  of  the  approach  of 
the  comet  in  twenty-nine  centuries.  In  consequence  of  the  prejudice  (for  it  is  really  prejudice) 
against  the  Negro,  or  I  ought  rather  to  say,  against  the  possibility  of  a  Negro,  being  learned 
and  scientific,  arising  from  an  acquaintance  with  the  present  Negro  character,  I  admit  with 
great  difficulty  the  theory  of  ail  the  early  astronomical  knowledge  of  the  Chaldees  having  been 
acquired  or  invented  by  his  race,  and  'that  the  Chaldees  were  originally  Negroes.  But  this  prejudice 
wears  away  when  I  go  to  the  precursors  of  the  Brahmins,  the  Buddhists,  and  when  I  reflect  upon 
the  skill  in  the  fine  arts  which  they  must  have  possessed  when  they  executed  the  beautiful  and  most 
ancient  sculptures  in  the  Museum  of  the  India-house,  and  the  knowledge  of  astronomy  shewn  in 
their  cycles  of  stones,  &c.,  &c.  That  the  Buddhists  were  Negroes,  the  icons  of  the  God  clearly 
prove. 

8.  The  reason  for  the  difference  between  the  loudi  of  the  West  and  of  the  East,  is  to  be  found 
in  the  circumstance,  that  the  Afghan  Brahmin  who  came  with  his  tribe  from  the  East,  to  Syria  of 
the  West,  was  an  iconoclast :  he  was  opposed  to  the  use  of  images,  just  beginning  to  prevail  (and 
now  so  much  prevailing)  when  he  left  India.  He  was  of  the  religion  or  sect  of  Persia,  and  of 
Melchisedek  5  and  it  is  very  evident  that  almost  all  the  peculiarities  found  in  the  laws  and  manners 
of  the  Jews,  are  what  arose  from  the  anxiety  of  their  lawgiver,  Moses,  to  preserve  this  hatred  of 
images — an  anxiety  of  a  sect  well  depicted  in  the  history  and  book  of  Esther,  and  also  in  the  con- 
duct of  Cyrus,  Darius,  Cambyses,  &c.,  in  destroying  the  images  in  Egypt,  but  leaving  the  lingas — 
and  in  restoring  the  Jews  and  their  temple.  And  I  think  that  is  very  likely  to  be  true  which  is 
told  by  the  Jews,  namely,  that  they  were  not  permitted  to  read  Genesis  for  fear  that  it  should, 
(L  <?.  that  the  Trinitarian  doctrine  found  there  should,  for  there  is  no  other  the  least  likely  to  do  it,) 
draw  them  into  idolatry,  as  it  is  pretty  clear  that  it  had  done  their  ancestors  in  the  East.  I  think, 
to  the  Trinitarian  doctrine  of  several  Persons  or  Gods,  as  it  must  always  have  appeared  to  the 
generality  of  mankind,  and  to  the  renewed  avatars  or  divine  incarnations,  the  numerous  Gods, 
both  of  Greece  and  India,  may  be  easily  traced  3  and  the  influence  of  the  doctrine  among  the  illi- 
terate part  of  mankind  justifies  the  fears  of  the  Jews,  and  may  furnish  a  plausible  reason  for  the 
care  with  which  they  concealed  their  cabala.  No  one  can  deny  that  the,  at  first  perhaps  inno- 
cent, adoration  of  images  and  emblems*  has  ended  in  the  degradation  of  all  nations.  In  every  part 
of  the  hist°ry  of  the  Jewish  polity  the  struggle  between  the  priest  and  the  king  is  apparent;  and, 
that  the  books  are  those  of  the  priesthood  is  equally  apparent :  but  yet  the  controul  of  the  king 
in  their  manufacture  may  be  observed.  For  instance,  though  David  was  a  man  after  God's  own 
heart,  yet  the  priests  contrive  to  say  that  both  Saul  and  he  were  given  to  the  Jews  as  a  punish- 
ment* The  object  of  the  Jewish  history  was  merely  to  preserve  the  pedigree,  to  shew  the  exer- 
cised right  of  the  ruling  power  to  their  little  throne  at  the  time  it  was  written,  and  the  dormant 
right  of  the  priesthood  with  whom  it  was  in  abeyance,  until  it  was  finally  lost  in  the  time  when 
they  became  merged  as  a  province  in  the  neighbouring  states.  Had  it  not  been  for  the  fortuitous 
circumstance  of  Jesus  Christ  being  of  the  little  party  of  the  two  tribes,  we  should  now  have  known 
as  little  about  them  as  we  know  about  the  former  great  party  of  the  Samaritans— the  ten  tribes. 
The  books  which  the  Jews  choose  to  call  canonical  bring  the  history  no  lower  than  about  the  year 


BOOK  V.    CHAPTER  II,   SECTION  8.  365 

400  B.  C.     Here  ends  what  may  be  properly  called  their  mythical  history,  and  their  real  history 
begins  in  what  is  called  the  Apocrypha,  the  historical  books  of  which  I  doubt  not  contain  a  real 
hi&tory,  though  perhaps  full  of  exaggeration.    The  books  of  Ecclesiasticus  and  Wisdom  are  evi- 
dently intended  for  the  purpose  of  containing  and  concealing  their  cabala,  the  secret  doctrines  of 
Wisdom. !    They  are,  in  fact,  a  sort  of  paraphrase  or  commentary  on  the  secret  history  of  Genesis, 
and  on  the  renewed  incarnations,  as  is  evident  from  the  renewed  incarnation  in  Jesus,  the  Son  of 
Sirach,  discovered  and  pointed  out  by  me,  supra,  p.  124.    If  the  priesthood  whom  we  have  sup- 
posed to  have  ruled  the  world  were  content  to  take  as  their  tribute,  a  tenth  of  the  lands  of  the 
cultivators,  and  that  there  was  no  intermediate  class,  like  our  gentlemen,  between  the  cultivator 
and  the  lord  of  the  soil,  (observe  the  word  Lord,  I/aur-di,)  there  would  necessarily  be  a  prodi- 
gious increase  of  population.    It  might  thus  become  peopled  in  so  short  a  space,  that  there  would 
not  be  time  for  the  language  to  become  so  much  changed  into  dialects  as  to  cause  one  part  to  be 
unintelligible  to  another.     Under  these  circumstances  the  communication  between  the  remote 
parts  would  be  extremely  easy.    There  would  be  scarcely  any  temptation  to  rob  a  traveller,  for  I 
do  not  believe  that  in  that  early  time  any  thing  in  the  nature  of  money  would  exist,  or  precious 
stones  be  known.    The  cultivators  would  be  as  little  disposed  to  travel  as  our  farmers  j  and  sup- 
pose one  of  the  high  caste  were  desirous  of  passing  from  one  distant  place  to  another,  he  would  want 
nothing  for  his  journey.     He  would  only  want  the  arrow  of  Abaris,  the  Mariner's  Compass.     In 
this  state  of  the  world  hospitality  would  be  the  result  of  feeling.    The  world  would  be  peopled  to 
a  very  considerable  extent  before  man  would  require  any  thing  in  commerce.    He  would  want 
nothing  except  the  produce  of  his  farm  or  flock  ;  then  of  what  was  he  to  rob  the  traveller,  parti- 
cularly a  priest ;  or  for  what  was  he  to  injure  him  '     As  men  became  numerous  and  were  obliged 
to  betake  themselves  to  ungenial  climates  and  unproductive  soils,  the  arts  of  weaving  wool,  of 
building  houses  of  wood  and  sun-dried  clay,  the  art  of  ploughing  and  sowing,  and  the  habit  of 
dwelling  in  towns,  arose  by  degrees.    I  can  readily  conceive  these  arts  to  have  arisen  to  a  great 
pitch  of  perfection  before  various  languages  existed,  and  before  there  would  be  any  impediment  lo 
the  most  free  intercourse  between  different  parts  of  the  world,  to  the  persons  who  might  be  em- 
ployed about  an  archierarchy,  and  the  very  few  persons  who  would  wish  to  perform  long  journeys. 
It  is  very  clear  that  the  first  persons  who  acquired  the  knowledge  of  astronomy  and  other  sciences, 
by  whatever  means  they  acquired  them,,  would  become  an  initiated,  or  separated  class,  as  the  neces- 
sary result  of  circumstances,  by  what  is  vulgarly  called  accident,  without,  at  first,  any  intention 
on  their  part.     By  degrees  they  would  constitute  what  we  call  a  priesthood,   ,In  this  state  of 
things  the  art  of  foretelling  an  eclipse  would  give  them  the  dominion  of  the  world  3  but  I  think 
they  would  have  arrived  at  this  power  before  they  possessed  science  enough  to  foretell  an  eclipse. 
I  shall  be  told,  that  the  history  of  barbarous  nations  does  not  justify  this  theory.    I  say  in  reply 
to  this,  I  think  that  the  discovery  (call  it  accidental  if  you  please)  of  the  art  of  symbolic,  and  after- 
ward of  alphabetic,  writing,  is  quite  enough  to  account  for  the  civilization  of  one  part  of  mankind 
being  higher  than  that  of  another,  and  gives  an  answer  to  this  objection.    This  theory  is  com- 
pletely borne  out  by  a  fact  which  cannot  be  disputed — the  existence  of  the  Druidical  and  Cyclo- 
psean  remains  in  EVERY  part  of  the  world,  which  this  theory  accounts  for  satisfactorily,  and  to 
account  for  which  no  theory  has  even  pretended  to  account  before.    The  Druidical,  that  is  the 
stone  circular,  buildings  would  be  the  first.    The  Cyclopsean  walls  would  arise,  by  degrees,  as  the 
world  became  crowded  with  inhabitants,  food  and  land  scarce,  and  man  quarrelsome— in  fact  us 
the  golden  age  wore  away.    Then  arose  soldierfa  hired  by  the  scientific  caste  to  keep  order, — then 
arose  disputes  for  superiority  between  the  hirelings  to  keep  order,  and  the  scientific  caste, — be- 


1  See  Vol.  I.  pp.  755, ; 


366  SUPRKMR   PRIESTHOOD. 

tween  the  crosier  and  the  suord;  and,  by  degrees,  from  natural  circumstances,  the  four  castes  of 
priests,  soldiers,  tradesmen  in  towns,  and  cultivators,  arose.  For  some  hundreds  of  years,  perhaps,, 
while  the  golden  age  wab  passing  away,  while  the&e  things  were  taking  place,  the  languages  would 
advance  in  their  formation,  and  the  world  begin  to  be,  as  at  present,  no  better  than  a  tower  of 
Babel.  The  passage  of  man  through  the  different  stages  which  1  have  developed  has  been  beauti- 
fully and  very  appropriately  described  by  the  Golden,  the  Silver,  the  Brazen,  and  the  Iron  ages, — 
for,  as  I  have  before  remarked,  I  do  not  doubt  that  this  was  the  order  in  which  the  metals  were 
discovered.  Every  thing  betru}  s  the  going  to  pieces  of  un  immense  machine — a  machine  which 
went  well  enough  as  long  as  circumstances  were  favourable  to  it,  but  which  necessarily  went  out 
of  order  as  they  changed,  and  they  necessarily  changed  because  the  law  of  nature — of  all  existent 
beings — forbids  them  ever  to  stand  still.  As  the  change  of  the  circumstances  was  varied  by  situa- 
tion, climate,  and  many  other  incidents  of  every  different  country,  so  the  effects  were  varied.  In 
most  Asiatic  states  we  have  despotisms  ;  in  the  temperate  European,  we  h&vefree  states  ;  in  many 
others,  the  settlement  of  clans,  where  the  order  of  priesthood  never  shews  itself  except  it  be  as 
priest  and  king,  united  at  the  head  of  the  tribe  or  clan.  In  Abraham  we  have  priest  and  king;  in 
Melchizedek  the  same. 

9.  I  formerly  stated,  p.  264,  that  in  Egypt,  the  power  of  the  high-priest  was  such  that3 
if  he  ordered  the  king  to  commit  suicide,  he  would  be  obeyed }  and  that  this  is  what  is  done  by 
the  Grand  Seignior  to  the  Pashas  every  clay.  In  the  following  account,  by  Mr.  Heeren,  the 
supreme  priesthood  shews  itself  very  clearly  :—-**  The  priests  of  Egypt  were  the  principal  land- 
"  holders  of  the  country,  and  besides  them  the  right  of  holding  lands  was  enjoyed  only  by  the 
6f  king  and  the  military  caste.  Changes  of  course  must  have  ensued,  amid  the  various  political 
**  revolutions  to  which  the  state  has  been  subject,  in  this  important  branch  of  the  sacerdotal  power, 
"  \et  none  of  such  a  nature  as  materially  to  affect  the  right  itself,,  and  hence  we  find  that  a  large, 
"  if  not  the  largest  and  fairest,  portion  of  the  lands  of  Egypt,  remained  always  in  the  hands  of  the 
46  priests.  To  each  temple,  as  has  already  been  remarked,  were  attached  extensive  domains,  the 
"  common  possession  of  the  whole  fraternity,  and  their  original  place  of  settlement.  These 
K  lands  were  let  out  for  a  moderate  sum,  and  their  revenue  derived  from  them  went  to  the 
4ff  common  treasury  of  the  temple,  over  which  a  superintendant  or  treasurer  was  placed,  who  was 
"e  also  a  member  of  the  sacerdotal  body.  From  this  treasury  were  supplied  the  wants  of  the 
*4  various  families  which  composed  the  sacred  college.  They  had  also  a  common  table  in  their 
"  respective  temples,  which  was  daily  provided  with  all  the  good  things  which  their  rules  allowed : 
*'  &o  that  no  part  of  their  private  property  was  required  for  their  immediate  support.  For,  that 
"  they  possessed  private  property,  is  not  only  apparent  from  the  circumstance  of  their  marrying 
*>  and  having  families,  but  it  is  expressly  asserted  by  Herodotus.  From  all  which  has  been  said, 
"  then,  it  follows,  that  the  sacerdotal  families  of  Egypt  were  the  richest  and  most  distinguished  in 
a  the  land,  and  that  the  whole  order  formed,  in  fact,  a  highly  privileged  nobility" l  The  success  of 
Robertas  de  Nobilibus  and  the  Romish  missionaries  in  making  proselytes,  both  in  South  India  and 
China,  has  been  much  reprobated  by  Mobheim2  and  others,  because  it  v&  said  to  have  been  obtained 
by  unworthy  means  j  but  the  more  1  examine  the  question,  the  more  1  am  led  to  believe,  that 
these  nu worthy  means,  as  they  were  called,  was  in  a  great  measure  nothing  but  a  real  explanation 
of  the  ancient  identity  of  the  Indian  and  the  Roman  secret  religions,  as  I  have  explained,  supra, 
p,  12/>  which  the  Jesuits  demonstrated  to  be  the  fact,  when  the  corruptions  which  had  been  in- 
troduced into  the  religions  of  both  Buddha  and  Cribtna  were  removed  from  them.  They  are  said 
(a&  if,  in  so  doing,  they  had  committed  a  henious  offence)  to  have  persuaded  the  Chinese  Emperor 

'  Heeien's  Ween,  2,  2,  125;  Baiker's  kempriere,  ia  voce,  Egypt.  *  Eccl.  Hist.  Vol.  I.  pp.  20,  &c. 


BOOK    V.   CHAPTER   II.    SECTION   9.  367 

and  Mobility,  that  the  primitive  theology  of  their  nation,  and  the  doctrine  of  their  great  instructor,, 
Confucius,  differed  in  nothing  important  from  the  doctrine  of  the  Gospel.  They  are  further  charged 
with  imenting  a  variety  of  fictions,  to  shew  that  Jesus  Christ  had  been  known  and  worshiped  in 
China  many  generations  before.  In  all  this,  there  seems  to  me  to  be  a  high  probability  that  the 
Jesuits  had  discovered,  or  by  some  means  had  become  informed  of,  the  secret  doctrine  of  the  re- 
newed avatais,  which  I  have,  bo  much  at  length,  endeavoured  to  shew,  existed  in  the  conclave, 
and  that  they  endeavoured,  in  South  India,  not  to  destroy  the  existing  religion,  but  merely,  its 
gross  abuses  corrected,  to  bring  it  into  subjection  to  the  Grand  Lama  in  the  West.  And  with  re- 
spect to  the  Chinese  who  were  Buddhists,  they  endeavoured  to  convert  them  to  the  faith  of  Cristna, 
substituting  their  own  Grand  Lama,  the  Pope,  for  the  Grand  Lama  of  the  Chinese,  at  Lassa,  in 
Tibet.  I  feel  little  doubt  that  had  the  Jansenists,  the  Dominicans,  and  the  Franciscans,  not  inter- 
fered, the  Jesuits  would  have  effected  the  conversion  of  the  Chinese,  the  Japanese,  and  the  In- 
dians; for  it  appears  from  Varenius,1  that  their  religion  was  the  same  as  that  of  the  Chinese  and 
the  Tibetians,  which  I  have  already  noticed — the  same  processions,  statues,  candles,  perfumes, 
prayers  for  the  dead,  auricular  confession,  monasteries  for  both  sexes,  who  lived  in  abstinence, , 
celibacy,  and  solitude,  &c.,  &c.2  I  have  a  great  suspicion  not  only  that  the  Jesuits  taught  the 
identity  of  the  religions  of  Italy  and  India,  but  also  believed  them  to  be  identical.  And  if  they  did! 
believe  this,  they  only  believed  what  was  true.  Clear-sighted  people  like  the  Jesuits  could  not  do 
otherwise.  Modern  Christianity,  as  exhibited  at  Rome  and  Petersburg!^  is  nothing  but  a  continu- 
ance of  the  ancient  religion  of  Rome,  if  it  be  stripped  of  many  of  the  modern  corruptions  with 
which  it  has  become  loaded.  But  it  is  the  ancient  Esoteric  religion  of  which  I  speak — at  first 
attempted  to  be  established  in  its  esoteric  character ;  but,  from  the  failure  of  which  attempt,  the 
present  system  arose,  a  great  part  of  the  ancient  secret  system  now  forming  the  public  one.3 

1  Descript.  Japon,  Lib.  Hi.  Cap.  vi.  p.  10. 

5  Vide  Mosheim,  Hist.  Vol  V.  p.  34,  note,  and  Charlevoix's  Histoire  de  Japon,  Tom  II  Liv.  xi.  p.  57. 

8  There  are  two  clear  and  distinct  Christianities— the  exoteric  and  the  esoteric,   The  exoteric  consists  of  the  atonement, 
imputed  righteousness,  &c.,  absurd  degrading  doctrines,  and  accounted  for  by  an  absurd  story  about  a  man  eating  fruit  con- 
trary  to  the  order  of  God ;  but  it  Is  a  story  altogether  intended  for  the  vulgar.    It  consisted  of  the  Gnosis  or  the  doctrine  of 
Emanations.  It  was  Trinitarian,  in  the  refined  way  which  I  have  described  in  the  latter  end  of  the  first  volume.  The  reason 
why  we  do  not  find  the  Trinitarian  doctrine  clearly  developed  in  the  Gospels  is,  because  it  was  found  only  by  inference 
in  the  story  of  the  tree  and  the  fruit,  because  it  necessarily  requires  the  doctrine  of  a  future  existence  which  was  not 
contained  in  the  exoteric  language  of  the  Pentateuch.    In  that  the  people  are  attempted  to  be  governed  alone  by  threats 
of  temporal  punishments.    It  is  strictly  Unitarian  j  the  doctrine  of  the  Trinity  and  the  Gnosis  being  no  part  of  it,  for 
they  are  couched  in  aenigmatical  or  equivocal  language,  for  the  evident  purpose  of  concealment.  It  simply  looked  to  the 
God  IEUE,  a  local  God,  as  the  author  of  all.    The  esotene  doctrine  was  a  secret.  It  might  be  meant  to  be  described,  but  it 
was  not  meant  to  be  explained.  What  little  is  found  has  escaped  from  the  crypt,  and  corning  into  the  hands  of  such  men 
as  Iienaeus,  Papias,  Augustine,  Athanasius,  &c.,  it  has  ended  in  being  what  might  be  expected  from  such  persons,  in- 
comprehensible nonsense.    It  is  very  curious  to  find  the  only  class  of  persons  who  possess  the  smallest  portion  of  phi- 
losophy, the  Unitarians,  struggling  foi  the  vulgar  system  against  the  system  of  the  ancient  philosophers,  and  getting  over 
the  difficulties  in  which  this  involves  them,  by  throwing  overboard  some  of  the  nonsensical  doctnnes— the  atonement  for 
instance.    The  Unitarians  ask  why  the  Trinity  is  not  clearly  expressed  in  the  gospels.    To  this  no  reply  can  be  given* 
But  my  hypothesis  answers  this  at  once— Because  it  was  the  secret  doctrine.    It  was  the  cabala  both  of  the  orthodox 
Jews  and  the  Chrestians,    Upon  reconsidering  what  I  have  said  in  the  last  section  of  the  first  volume  (pp,  826, 82?}— 
that  the  M*a  ap%ij  was  the  chief  part  of  the  esoteric  religion,  I  have  come  to  a  conclusion,  that,  in  fact,  the  whole  Trini- 
tarian doctrine  constituted  the  secret  religion $  and  this  is  the  reason  why,  in  the  writers  of  the  first  two  or  three  cen- 
turies, we  every  where  have  it  in  such  doubtful  terms.    The  doctrines  of  Christianity  were  but  the  doctrines  of  the 
ancient  mysteries  becoming  public,  and  applying  to  the  circumstances  of  the  cycles  as  they  advanced  with  time.    What 
can  be  more  striking  than  the  expectation  of  the  Millenium,  equally  among  Christians  and  Gentiles  ?    This  accounts 
for  such  persons  as  Papias,  Irenaeus,  &c.,  travelling  from  place  to  place  to  discover  the  true  gospel.    Either  the  secret 
doctrine  was  lost  in  their  day,  or  they  were  not  trusted  with  it.    It  would  probably  have  been  as  imprudent  to  trust  it 
to  Irenaeus  in  early  times,  as  it  would  have  been  to  tiust  it  to  Luther  or  Calvin  in  later  times. 


368  SUPREME   PRIESTHOOD. 

We  often  read  of  Hilarion  and  others  being  the  founders  of  monasteries  or  monastic  orders. 
This  is  said  either  when  a  new  order  was  founded,  or  when  the  members  of  an  ancient  Essenian 
monastery  were  admitted  into  the  Romish  church*    Jortin l   states  that  there  were  more  than 
ninety-six  thousand  monks  in  Egypt,  an  the  fourth  century.    The  Buddhists  and  Brahmins  are 
well  marked  by  Porphyry.2      He  says,  " There  is  one  tribe  of  Indians  divinely  wise,  whom  the 
"  Greeks  are  accustomed  to  call  Gymnosophists ;  but  of  these  there  are  two  sects,  over  one  of 
"  which  Brahmins  preside,  but  over  the  other  the  Samanaeans.    The  race  of  the  Brahmins,  how- 
"  ever,  receive  divine  wisdom  of  this  kind  by  succession,  in  the  same  manner  as  the  priesthood. 
i£  But  the  Samanaeans  arc  elected,  and  consist  of  those  who  wish  to  possess  divine  knowledge.'* 
Here,  in  the  Samanseans  we  have  the  Essenes  or  Monks,  and,  I  doubt  not,  also  the  Chaldaoans, 
Originally  the  Sectaries  of  the  Bull  were  followed  by  the  Brahmins,  the  Sectaries  of  the  Ram  or 
Lamb ;  or  I  ought,  perhaps,  rather  to  say,  they  themselves,  in  many  cases,  changed  and  became 
Sectaries  of  the  Ram  or  Lanib.    The  distinction  between  those  who  took  by  hereditary  descent 
and  those  by  election,  well  describes  the  two  systems  of  the  Buddhists  and  Brahmins.    In  the 
Archierarchy  of  the  Buddhists  we  have  the  prototype  of  the  Papacy.     In  the  mixed  system  or  de- 
mocracy of  the  Brahmins,  we  have  the  prototype  of  the  mixed  system  of  the  Protestants  5  and,  in 
the  innumerable  sects  of  India,  we  have  the  prototype  of  the  innumerable  sects  of  Europe :  in 
every  case  a  similar  cause  producing  a  similar  effect.     It  seems  to  me  not  improbable  that,  origi- 
nally, Monachism  might  arise  from  a  wish  for  retirement  and  the  enjoyment  of  a  contemplative 
iife,  which,  by  degrees,  grew  into  all  the  present  austerities  and  absurdities  with  which  we  are  \vell 
acquainted.    Abstinence  from  the  female^  without  which  families  must  have  arisen  to  disturb  the 
pursuits  of  science,  would  be  among  the  first  effects  of  the  abuse  of  this  praiseworthy  propensity  5 
and  the  appointment  of  a  head  or  superior  to  keep  order  would  at  last  finish  the  establishment. 
That  it  should  become  religious  was  a  necessary  consequence— -for  philosophy  was  religion*    The 
knowledge  of  the  TO  omo$  ov  *  and  his  attributes  was  the  religion,  and  the  philosophy  also.    This 
knowledge  was  closely  interwoven  with  the  study  of  astronomy,  as  it  has  been  frequently  re- 
marked in  this  work.     After  reading  the  account  of  the  Essenes,  of  the  Jews,  and  of  the  Sama- 
nseanSj  in  Porphyry,4  and  also  the  account  of  the  Christian  Essenes,  as  given  by  Philo,  Josephus, 
and  EusebhiSj  I  cannot  for  a  moment  doubt,  that  they  were  all  one,  with  such  trifling  variations  as 
time  and  change  of  language  and  country  must  necessarily  produce.    The  Chreestian  religion,  or 
the  religion  of  the  Xpij&  evidently  existed  from  the  earliest  time  $  and  Jesus  Christ  was  nothing 
but  the  ninth  Avatar  coming  in  his  proper  order— Salivahana  in  the  East,  Jesus  X^£  in  the 
West,    And,  as  the  Brahmins  make  their  Cristna,  not  the  ninth  Jvatar,  but  God  Mmself9  so  the 
Christians  do  the  same  with  their  teacher  of  Samaria.    And  though  Mohamed  and  St.  Francis 
U'ere  thought  to  be  the  tenth  Avatar  by  their  followers,  yet  the  followers  of  Cristna  and  Jesus 
would  not  consent  to  abandon  their  favourite  object  of  adoration.    Thus,  notwithstanding  the  Sali- 
vahana  of  India  is  well  known,  yet  the  Cristna  continues  to  prevail.    In  the  West,  the  only  differ- 
ence is,  that  St.  Francis,  as  an  Avatar,  has  been  rejected  for  the  former  Avatar.     But  I  have  no 
doubt  that  Mohamed  was  accepted  as  the  tenth  Avatar,  by  many  millions  of  persons,  in  the  East* 
The  view  which  I  here  take  of  the  origin  of  Monachism  is  not,  I  think,  in  opposition  to  what  I 
have  said  in  a  former  part  of  this  work,  respecting  the  contest  between  the  male  and  female  gene- 
rative powers.    I  think  both  causes  aided  each  other.    We  have  the  Brahmin  well  marked  in 
Abraham ;  and  the  difficulty  of  separating  the  two  sects,  in  modern  times,  is  easily  accounted  for 


*  Ecc.  Hist.  Vol.  II.  p.  22.  *  j)e  Absthu  Book  IV.  Sect,  xvil,  Taylor's  Trans. 

3  Preface  to  Porphyry  de  Abstmentia.  *  De  Abstinentia,  pp.  147,  148. 


BOOK   V.    CHAPTER    II.   SECTION   9.  369 

by  several  circumstances — the  first  of  which  is,  their  union,  as  far  as  the  feud  respecting  the 
adoration  of  the  male  or  female  generative  power  separated  them  from  each  other.  Another  cir- 
cumstance is  to  be  found  in  the  fact,  that  the  partizans  of  the  two  religions  of  Buddha  and  Cristna 
were,  in  reality,  the  same,  however  much  they  might  hate  each  other;  exactly  as  the  Mohamedans» 
and  Christians  are,  in  reality,  the  same,  though  we  know  that  nothing  can  exceed  the  hatred 
tthich  they  bear  to  each  other.  These  causes  are  enough  to  account  for  the  great  difficulty  of 
making  out  the  history  of  the  sects  in  the  West.  But  this  difficulty  is  increased  by  several  ad- 
ventitious causes.  Supposing  that  a  tribe  ,,came  from  the  East  to  Palestine,  bunging  with  it  its 
Samanaeans,  or  its  proportion  of  religious,  at  that  time  estciblibhed  in  its  country;  it  is  very  certain 
that  these  persons,  in  the  course  of  perhaps  a  thousand  or  fifteen  hundred  years,  would  change  con- 
siderably, and  would  probably  have  but  a  slight  tradition  of  their  origin.  Probably  they  would  acquire 
a  new  name,  with  the  change  in  the  language  of  their  country,  and  a  name  again  changed,  by 
being  handed  down  to  us  in  the  language  of  a  Western  people,  who,  in  fact,  did  not  understand 
that  of  the  people  about  whom  they  were  writing.  We  have  an  example  in  our  priests.  In  little 
more  than  a  hundred  years  our  word  parsons  is  very  nearly  gone,  and  is  become  changed  into  that 
of  clergymen.  And  for  language,  the  five  dialects  of  the  Celtic  furnishes  a  very  good  example — 
Irish,  Scotch,  Welsh,  Manks,  Cornish.  No  person  who  has  inquired  can  doubt  their  original 
identity:  but  how  surprisingly  are  they  changed!  The  individuals  using  them  are  now  almost 
unintelligible  to  each  other,  and  thus,  in  fact,  these  dialects  are  become  separate  languages.  I 
believe  that,  if  no  very  great  mundane  .revolution  should  take  place,  nothing  more  than  the  com- 
mon course  of  events,  in  three  thousand  years  a  historian  will  have  more  difficulty  in  making  out 
the  history  and  origin  of  the  present  nations  of  the  world  than  we  have.  I  believe  that,  as  the 
distinction  between  the  Buddhists  and  Brahmins  became  lost  in  the  East,  so  in  the  West,  the  dis- 
tinction between  Protestants  and  Papists  will  insensibly  diminish,  until  it  will  nearly,  if  not 
entirely,  disappear.  This  will  be  greatly  aided  by  no  one  religion  being  the  sole  religion  of  any 
very  large  district.  This  is  the  state  of  the  case  in  the  East,  where  sects  are  mixed — Buddhists, 
Brahmins,  Mohamedans,  Christiana — at  the  side  of  each  other,  and  often  within,  each  other.  These 
different  leading  sects  being  also  split  and  divided,  into  under,  smaller  sects,  as  Greeks,  Papists*, 
and  Protestants,  are  divided  in  the  West,  No  man,  perhaps,  is  so  well  qualified  to  write  a  general 
higtory'of  the  world  as  I  am :  but,  I  believe,  if  such  a  man  as  Sir  Walter  Scott  was  would  take  my 
work  and  study  it  carefully,  with  a  candid  desire  to  correct  its^rrors  and  supply  its  deficiencies, 
he  would  be  much  better  qualified.  It  must  not,  however,  be  an  attempt  to  pursue  the  line  of 
kings  in  each  country,  as  we  pursue  our  line*— shewing  how  Mary  followed  Henry,  and  Elizabeth 
Mary;  but  it  must  be  more  in  the  nature  of  a  critical  dissertation  on, the  history  of  each  period, 
perhaps  of  each  century.  He  must  begin  with  the  origin  of  the  Buddhist  religion  and  the  Pontifi- 
cal, Pandaean  kingdom,  marking  well  the  few/ac&  which  we  possess,  from  the  probabilities ;  and, 
perhaps,  in  this  early  period,  the  fact  of  the  existence  of  this  golden  age,  or  universal  government, 
the  builder  of  Stonehenge  and  Dipaldenna,1  as  the  only  one  which  we  have  remaining.  The  fact 
of  the  discovery  of  the  Druidical  and  Cyclopasan  edifices  in  all  parts  of  the  world  proves  its  actual 
existence  in  a  manner  which  nothing  can  impugn.  It  is  pretty  clear  that  the  Monks,  the  Regu- 
lars, are  descendants  of  the  Buddhists — the  Seculars  of  the  Brahmins.  This  is  t^e  reason  why  we 
find  the  Monks  in  many  countries  possessing  the  tithes.  The  feuds  between  the  two  are  the  last 
remnants  of  the  expiring  disputes  of  the  sects,  called  wars  of  the  Mahabarat  in  India.3  The 

1  See  Vol.  1.  pp.  1 60,  230,  733 ;  and  supra,  p.  135.    N  B  the  Author's  orthography  variable.    Ed. 
*  We  constantly  read  of  the  Brahmins  having"  come  into  India  from  the  North,  and  of  a  Punctean  kingdom     I  have 
VOL.  jr.  3s 


370  SUPREME  PRIESTHOOD. 

Buddhists  were  the  Hierists  and  Archierists,  and  the  Pope  became  so,  as  I  have  said  before,  in 
consequence  of  the  surrender  of  the  book  by  Constantine,  He  was  the  follower  of  Cristna  $  and 
we  have  no  Pope  in  India,  because  there  did  not  happen  to  be  a  Constantine.  We  know  very 
little  of  the  domestic  economy  of  the  Brahmin  church  $  but  they  may  have  imitated  their  Budd- 
hist predecessors  in  some  places  unknown  to  us*  Probably  the  Archierarch  has  become  a  king; 
and  this  may  be  the  reason  why  the  Archierarchy  has  disappeared.  I  think  it  is  to  be  found  in 
the  Grand  Magus*— the  Great  Mogul — from  whom  the  princes  of  India  hold  their  crowns*  I  be- 
lieve the  Papists  were  nothing  but  a  sect  of  Paulites— followers  of  Cristna— and  Paul  such  a  man 
as  Luther,  Calvin,  ,or  Montanus,  acquiring  many  followers,  and  his  sect  put  into  power  by  Con- 
stantine. The  Monks  of  Europe  were  Buddhists,  and  came  over  to  this  sect,  and  united  with  it 
afterward.  All  the  apparent  anomalies  and  confused  mixture  of  the  orders  arose  from  the  going 
to  pieces  of  the  first  Archierarchy,  and  the  rising  of  the  second.  The  Monks  were  the  SamaneBans 
or  Gymnosophists.  The  same  thing  took  place  in  Britain  and  Ireland  in  the  West,  as  took  place 
in  India,  or  we  should  not  have  found  the  Buddha  and  the  Cristna  and  the  Callidei  here.  When 
Cassar  arrived  in  Britain,  the  first  system  had  gone  to  pieces*  TheJBuddhist  government  had  been 
overthrown  by  that  of  Cristna,  and  the  whole  country  had  become  divided  among  petty  princes  and 
tribes.  Gaul  was  in  the  same  state.  All  the  oriental  mythos  is  well  marked  in  that  country.  J 
think  it  is  very  likely  that  Caesar  conquered  both  Britain  and  Gaul  as  Cortes  and  Pizarro  con- 
quered Mexico  and  Peru ;  that  he  was  thought  to  be  the  j?Esar  expected  to  come :  for,  as  we  have 
found  other  parts  of  the  mythos,  it  is  not  unreasonable  to  expect  to  find  this.  The  reason  why  we 
have  no  account  of  this  in  the  Greek  and  Latin  writers,  is  the  same  as  that  which  prevents  our 
having  any  account  of  this  tnythos  in  the  historians  of  the  conquest  of  Mexico  and  Peru ;  and  yet 
no  one  can  doubt  that  the  mythos  existed  there,  and  that  it  aided  their  conquest  When  the  first 
Pontifical  government  went  to  decay,  (perhaps  its  decay  was  caused  by  the  rise  of  the  sect  of 
Cristna,)  different  effects  would  take  place  in  different  countries  •,  yet  remnants  of  it  may  be  ex- 
pected to  be  found  in  all*  What  we  do  find  is  exactly  that  which,  under  the  circumstances,  might 
be  expected  to  be  found.  But  the  numerous  remnants  of  the  first  system,  religion,  or  mythos, 
prove  its  original  existence  beyond  a  doubt.  This  admitted,  all  the  rest  is  a  natural  conse- 
quence. 


no  doubt  that  this  was  the  kingdom  founded  when  the  sun  entered  Aries.  The  wars  of  the  Mahabarat  were  the 
gles  to  establish  this  kingdom.  I  think  it  probable  that  the  sect  of  Cristna  arose  in  Tartary,  and,  after  a  struggle  with, 
and  the  defeat  of,  its  countrymen*  it  advanced  to  the  South  and  conquered  India.  This  is  exactly  what  .happened  to 
Baber  in  a  later  day, 


(   371    ) 


CHAPTER  III 

NiEBUHR  ON  PONTIFICAL  GOVERNMENT  IN  ITALY. — PATRIARCHAL  GOVERNMENT  IN  CHINA.— MOH  A  MED, — 
PONTIFICAL  GOVERNMENT. — THE  ASSASSINS. — NIEBUHR  ON  LANDED  TENURES  RENEWED.— CONFEDER- 
ATED STATES  UNDER  PONTIFICAL  GOVERNMENT, — LETTERS  AND  POPULATION. 

1 .  WE  will  now  return  to  Mr*  Niebuhr,  and  to  the  remains  of  the  Pontifical  government  in  Italy, 
discovered  by  him,  but  not  understood. l  Mr,  Niebuhr  says,  "  It  is  the  more  probable  that  the 
"  Roman  kings,  according  to  the  general  polity  of  states  in  the  ancient  world,  levied  a  tenth  off 
"  the  lands,  the  property  of  which  vested  in  the  state,  as  it  did  with  the  princes  of  Asia  $  because 
"  even  multiplied  vassalage,  without  any  considerable  taxation,  would  have  been  inadequate  to 
"  execute  their  enormous  buildings."*  I  have  no  doubt  that  over  the  whole  world,  wherever  the 
Cyclopaean  or  Druidical  buildings  are  found,  and  where  are  they  not  found  ?  a  patriarchal  system 
extended,  and  that  it  was  supported  by  the  tenths  of  the  landed  produce.  In  the  account  of  the 
almost  obsolete,  at  least  much  neglected,  Agrimensores  of  Italy,  and  of  the  andent  Etruscans  we 
have  probably  the  only  written  remains  of  the  financial  polity  of  the  ancient  Patriarchal  priest- 
hood. But  we  have  plenty  of  substantial  remains  of  it  in  the  Druidical  and  Cyclopeean  buildings, 
and  in  the  innumerable  stone  crosses  yet  every  where  to  be  seen  in  almost  all  countries,  at  the 
crossings  of  the  roads  and  in  many  other  places.  The  reason  given  by  Niebuhr  for  the  use  of  the 
cross,  the  Cardo,3  and  the  Decumanus,4  decussated  on  the  face  of  the  world,  correctly  according  to 


'  See  Vol.  I.  pp  375,  376,  620—623,  and  supra,  26,  27,  56,  134,  137. 
*  The  Roman  History,  Vol.  I.  p.  4/0.    Walter's  Ed. 

3  The  Patriarchs  of  tribes  fixed  their  residence  near  the  stone  pillar,  the  object  of  adoration,  the  emblem  of  the  gene- 
rative principle.    Most  learned  inquirers  have  seen  that,  of  this,  the  cross  was  the  emblem ;  but  the  reasons  they  have 
assigned  why  it  became  so  have  never  been  satisfactory  to  me.    I  believe  it  arose  from  the  horizontal  cross  on  the  tops 
of  the  Oardos— the  Gnomon.  * 

4  It  is  related  that  Josiah  burnt  the  Ashre  in  the  fields  of  the  Brook  Kidron,    2  Kings  xxiil,  &v  &c.    The  root  Ash 
means  a  plant  or  tree,  and  one  or  the  first  $  it  also  forms  the  root  of  the  word  Ashefa;  which  means  tenth  or  tithe.    We 
have  seen  the  Alphabet  to  be  a  tree,  and  we  have  found,  in  the  oldest  languages,  the  figure  1,  and  the  figure  10,  to  be 
denoted  by  the  same  form.    I  believe  the  io$  for  the  letter  yew  and  for  10,  is  only  $e  holy  I — i*cff.    In  the  translation 
of  the  forged  Veda  into  French  (Asiat.  Res,  Vol.  XIV.  p.  32)  **  Cne  xyllabe  ffompo^wn  nom"  is  given  as  the  translation 
of  the  Sanscrit  word  Acshara,  which  Mr.  Ellis  says  has  not  that  meaning,  but  that  it  means  indestructible*  infinite,  not 
considering  that  it  may  possibly  have  both  meanings.    He  admits  that  it  means  letter.    In  the  Arabic,  I  understand, 
it  means  letter*    Robertus  likens  the  world  to  a  tree.    In  his  imitation  of  the  Veda  the  translator  says,  **  Du  systSme 
t(  qui  donne  au  monde  la  figure  d'une  fleur  et  des  grandeurs  de  la  de>hse  Tara,  qui  habite  sur  la  premiere  feuille  k 
"  1'Est."  He  then  says,  "La  fleur  qui  compose  le  monde  rdpondit  la  de>$se  est  m§me  composed  de  dix  feuilles $  je  dois 
*'  me  me*tamorphoser  sur  chacune  de  ces  feuilles,"  &c.    Then  occurs  an  account  of  the  first  leaf  of  the  flower,  &c,, 
which  is  followed  by  a  refutation,  and,  in  succession,  each  of  the  ten  leaves  of  the  xmiveise,  and  the  ten  avatars. 
The  Tenth  or  the  Decumanus  of  the  West  is  called  Ashera,  which  was  the  ancient  payment  to  which  Mohamed 
restored  that  part  of  the  world  which  came  under  his  dominion.     I  have  little  doubt  that  the^Asjire  set  up  by 
Abraham  were  at  the  cross-roads  or  the  capitols,  precisely  the  same  as  the  stone  pillars,  of  ^^  West,  called  deGu- 
mans,  and  were  used  for  the  same  purposes,  and  might  perhaps  be  in  some  respects  of  a  more  scientific  character.    I 
suppose  they  were,  as  Mr.  Landseer  imagines,  of  the  nature  of  Orreries,  and  would  make  the  line  of  the  meridian  cor- 
rectly.   From  being  covered  with  stars,  marked  with  letters  that  had  the  names  of  trees,  they  came  to  be  called  wovds, 
and  from  marking  the  divisions  into  parcels  of  ten  degrees  each,  for  the  payment  of  the  tithe,  the  word  came  to  mean 
ten,  and,  fiom  the  payment  of  tithe  taking  the  precedence  of  all  payments,  it  came  to  mean  first-fruits.    I  am  of  opi- 

SB  % 


37*2  NIBBUHE   ON    PONTIFICAL   GOVERNMENT   IN    ITALY. 

the  four  cardinal  points,  and  evidently  connected  with  the  Etruscan  religion,  is  very  striking. 
Here,  if  I  mistake  not,  ib  the  oiigiu  of  the  Mercator's  Chuit  The  whole  world,  I  do  not  doubt, 
was  divided  into  squares  or  parallelograms,  and  a  cross  was  fixed  at  every  intersection,  as  Italy  is 
described,  by  Niebuhr,  to  have  been.1  These  crosses  pointing  to  the  four  cardinal  points  could 
never  be  removed  or  mistaken,  for  they  corrected  each  other.  The  object  of  this  mensuration  was 
the  collection  of  the  tenths  for  the  priesthood.  The  Patriarch,  the  Hafyp  otp^,  Royal  priest, 
as  the  Vicramaditya,  the  Vicar  of  God,  was  the  owner  of  the  soil  of  the  whole  world;  the  culti- 
vators or  consumers  of  the  pasturage  paid  a  tenth  of  the  produce  for  the  use  of  it.  At  first,  with 
respect  to  the  land,  there  were  three  persons  concerned:  first,  the  Arch-priest,  who  was  the 
owner— Lord  of  the  soil;  secondly,  the  Cultivator  or  the  Shepherd;  and,  thirdly,  the  Labouring 
Man,  the  Helot,  the  slave,  adscriptus  gleba  as  he  very  boon  became ;  and,  after  a  certain  time, 
arose  the  Soldier.  This  was  the  origin  of  Feudal  Tenures.2  After  some  time,  of  course,  this  state 


iiion  that  the  Ashre  uere  perpetual  almanacks;  and,  from  foretelling  the  times  and  marking- the  distances,  they  were 
called  stones  of  wisdom  or  Linqas.  For  this  reason,  when  thev  were  lost  in  India,  and  a  pillar  with  an  Elephant's  head 
termed  tneir  substitute,  the  Elephant  came  to  be  the  God  of  wisdom,  or  the  Elephant's  head,  the  emblem  of  the  God  of 
wisdom,  came  to  be  their  substitute  on  account  of  the  wisdom  of  that  ammal, 

1  See  supra,  p.  117* 

*  "  Les  Saques,  ou les  Scythes,  passoient  pour  un  peuple  tres  sage,  et  ties  moder^ :  ils  n'imposerent  &  1'Asie,  conquisc 
**  par  eux,  qu'un  ledger  tnbut,  c'dtoit  plutot  une  redevanee,  propre  k  marquer  leur  domaiue,  qu'une  imposition,  dont  ils 
"  chaigeoient  des  peuples  soumis  par  la  force  de  leurs  arines  — ( Asiam  perdonntam  vectigulem  fecere,  inodico  tribute, 
*' e  magis  in  titulum  imperii,  quain  in  victories  prsemium  imposito,*  (Justin )  L'Asie  &oit  alors  tin  Fief  dependant  de' 
"  la  Scythie.  C'est  le  premier  <£tat  gouverne'  pendant  un  longue  suite  de  siecles,  par  cette  espeee  de  constitution,  dans 
"  laquelle  on  peut  reconnoitre  Porigirxe  du  dioit  Feudal,  apporte*  en  Europe  par  les  descendant  de  Saques,  ou  Scythes. 
u  Lew  gouvernment  e*toit  tres  doux,  et  leurs  lois  tres  justes,  cornme  on  peut  le  juger  par  ce  qu'cn  disoient  Justin  et  3e 
"  poete  Choarilus  et  bien  mieux  encore,  par  la  maniere  dont  1'Inde,  la  Chine,  et  le  Japan  e*toient  gouverne^  par  leurs  pre- 
"  miers  piinces :  car  ces  princes  deseendoient  des  Suques,  et  leur  administration  paroit  avoir  ili  ret(14e,  sur  le  modele 
"  du  gouvernment  d'une  famille,  doat  le  chef  est  regarde*  comme  le  pere,"  (D'Anearville,  Reeh  sur  1'Oiig.  des  Arts  de 
la  Gifcce )  It  ib  really  very  extraordinary  ho\\  every  learned  inquirer  finds  his  way  at  Usl  to  Scythia  or  Taitary,  or  to 
the  country  about  ten  degrees  to  the  North  and  South  of  40°,  NT  L.  In  the  above  extiact  there  appears  to  me  to  be  A 
iecofi[nitiou  in  the  way  of  a  collection  of  facts  of  all  my  theories  and  doctrines.  Fust  we  have  the  primary  existence 
and  tae  wisdom  and  moderation  of  the  Sacse  that  is,  of  the  follow  eis  of  Jdphet.  All  that  appeaih  to  have  been  required 
\tas,  an  acknowledgment  of  superiority.  This  was  because  Japhet  claimed  to  be  the  eldest  &on.  Tiiib  btrougly  coiifinufa 
what  Richardson  baid,  that  Asia  was  a  Fief  of  Scythia.  This  was  because  Shem  owed  suit  and  service  to  his  elder  bro- 
ther ,  and  vciy  justly  (I  do  not  doubt)  it  is  observed  to  have  lasted  many  generations,  and  to  have  been  of  the  nature  of 
<t  Patnarrhal  government,  or  the  government  of  a  family,  of  which  the  chief  was  the  father,  All  this  is  precisely  my 
theory  of  Genesis  and  its  division  among  the  three  &ons  of  Noah,  M.  Benjamin  Constant  says,  "  En  parcourant 
*'  1'Europe,  1'Asie,  et  ce  qua  nous  coimaissons  de  1'Afnque,  en  partant  de  la  Gaule,  ou  m&ne  de  1'Espagne,  et  en  pas- 
"  sant  par  la  Germauie,  la  Scandinavie,  la  Tartarie,  Tlnde,  Id  Perse,  PArabie,  PEthiopie,  et  TEgypte,  nous  trouvonb 
"  partout  des  usages  pareils,  des  cosmogonies  semblables,  des  corporations,  des  rites,  des  sacrifices,  des  ceremonies, 
"  des  coutumes  et  des  opinions  ayant  entre  elles  des  conformite's  incontestables :  et  ces  usages,  ces  cosmogonies,  ces 
"  corporation^  ces  rites,  oes  sacrifices,  ces  ceremonies,  ces  opinions,  nous  les  retrouvons  en  Am^rique,  dans  le  Mex- 
"  ique,  et  dans  le  P6rou.— C'est  vain^ment  que  l*on  voudrait  assigaer  pour  cause  a  ces  conformit^s  des  dispositions  K&I& 
"  lales  inh^rentes  &  l*esprit  humain.,  II  Delate  daws  plusleurs  details  des  resemblances  si  exactes,  sur  des  points  si  minu- 
**  tieux,  qu'Il  est  impossible  d'ea  trouver  la  raiaon  dans  la  nature  ou  dans  le  Ua*>ar<L"  (Pp.  197,  1^8.)  If  M.  Constant 
be  right,  which  I  am  certain  no  otae  can  dispute,  how  can  any  one  doubt  that  there  must,  at  some  former  time,  have 
been  one  unhersal  system?— as  lie  says,  **l>'un  peuple  primitit,  source  commune,  t%e  uuiverselle,  maiu  anfcamie,  de 
"  t'espece  humaine J>  (P.  2000  **  N*est-ce  pas  &  ce  peuple  que  nous  devrkms  demaa^r  le  point  de  depart  de  la  reli- 
**  gion  ?"  (P  201  )  Again  he  says,  **  Nous  n'uifiraaons  nullement  qu'il  3oit  impossible  au  travail,  et  au  g^nie  d'arriver 
"  un  jour  ^  la  connaissance  de  la  grande  ve'ate,  du  grand  fait,  du  fait  unique  qm  doit  servir  ^  re'unir  les  fragment b 
"  epars  de  la  chaine  brisee  dont  nous  soulevonb  quelques  anneaux."  I  am  vain  enough  to  flatter  myself  that  I  shall  go 
far  to  fulfil  the  hopes  of  Mons.  Constant  Of  this  ancient  system  he  says,  (p,  2H,)  %*  II  est  vrai  que  la  the*ologie  phy- 
**  sico-mj'st^rieuse  prit  uaissance  assez  de  bonne  heure  daas  les  pays  ou  le  sacerdoce  exerga  beaucoup  d'influence:  mais 
**  il  est  faux  quy  elle  ait  d'abord  ^t^  la  religion  populaire,  et  qu'eile  soit  ensuite  devenue  uue  doctiine  secrete  rdservle 


BOOK  V.   CHAPTER    III,   SECTION  1.  3/3 

of  affairs  would  vary  in  different  countries ;  but,  by  slow  degrees.  In  India,  collectors  were  ap- 
pointed by  the  government  to  receive  the  payments,  and  to  dispose  of  them,  in  some  way,  for  the 
use  of  the  Landlord,  Here  we  have  the  Zemindars  and  the  Ryots.  A  similar  state  of  things  was 
detected  by  General  Vallancey,  in  Ireland,  and  under  the  same  names  too.  These  Zemindars  in 
time,  in  some  placess  became  what  our  country  gentlemen  are — they  received  from  the  lands  as 
much  more  than  a  tenth  as  they  could  extort — in  most  cases  obliged  to  do  this  by  the  government, 
become  military,  for  its  benefit.  In  order  to  render  these  early  payments  available  to  the  distant 
governors,  the  most  valuable  of  the  metals  was  at  last  brought  into  use  as  a  medium  of  exchange 
or  commerce.  It  is  evident  that,  without  something  of  this  kind,  the  produce  of  the  land  could  never 
be  made  useful  to  a  distant  government.  The  exact  process  by  which  this  machine  crumbled  into 
pieces,  in  various  countries,  and  new  ones  became  formed  out  of  its  ruins,  cannot  now,  probably, 
be  discovered  \  but  common  sense  teaches  us,  that  different  effects  would  be  produced  in  different 
countries.  In  some,  the  priests  would  form  a  species  of  Aristocracy  or  Oligarchy:  and  I  think  Mr. 
Nicbuhr  has  shewn,  that  this  was  probably  the  case  with  the  Tuscan  Lucumones  in  their  first  state, 
when  symbolic  writing1  was  used,  and  also  when  they  became  the  Roman  Senate.  These  hereditary 
Sacerdotes2  got  possession  of  the  tenths  ;  when  allegiance  to  a  distant  superior  ceased — appropria- 
ted them  to  their  own  use,  and  then  taxed  the  remainder  of  the  people  for  the  support  of  the  state  : 
and  this  usurpation  it  was  \vhich  caused  all  the  disputes  in  Rome  about  what  were  called  Agrarian 
laws.  It  was  something  similar  to  what  is  going  on  between  the  priests  and  people  with  respect 
to  the  tithes  in  Ireland  at  the  present  moment.  This  is  very  similar  to  the  state  of  Egypt  de- 
scribed by  Mr.  Heeren.  (See  sup.?  p.  264.)  Judging  from  the  traditions  of  a  Pandasan  kingdom — from 
the  remains  of  the  mythos  in  every  country,  visible  in  the  sacred  names  of  places — judging  also 
from  the  peculiar  style  of  the  Druidical  buildings  found  in  all  parts  of  the  world — the  Cromlehs, 
the  Cams,  and  the  circular  temples,  I  am  induced  to  believe  that  the  system  was  an  archierarchy — 
that  somewhere  there  was  a  Papa  or  grand  Lama,  a  divine  incarnation,  who  superintended  the 
whole.  It  seems  to  me  very  natural  for  such  an  Archierarchy  originally  to  arise  ;  and  as  the  colo- 
nies went  out  from  a  country  which  would  flourish  greatly  under  such  a  state  of  things  as  I  have 
suggested,  that  it  should  extend  its  paternal  influence  over  the  whole  world.3  It  is  also  very  natu- 
ral, after  it  had  attained  its  utmost  limits,  that  it  should  endure  a  certain  number  of  years  and 
then,  operated  on  by  the  eternal  law  of  change — containing  within  itself,  as  all  systems  do,  the 
seeds  of  their  own  destruction — that  it  should  go  to  decay  and  fall  in  pieces.  But  it  was  evidently 
a  bystem  very  tenacious  of  life.  After  long  depression  we  have  seeft  it  almost  revive  in  Asia, 
under  Akbar,  and  in  Europe,  under  the  Roman  Papacy  of  the  middle  ages ;  and  there  is  reason  to 
believe,  that  it  has  never  been  entirely  defunct  at  Lassa.  After  the  6000  years  had  passed  away, 
it  is  very  clear  that  some  change  in  the  system  must  take  place;  and  now,  neither  in  Rome  nor 

"  aux  philosophes  et  aux  initie*s.  Elle  a  commence*  par  £tre  secrete,  et  s'est  repandue  ensuite  peu-a-peu,  malgre'  le& 
"  pr&tres."  I  need  not  point  out  to  rny  reader  how  completely  my  doctrines  are  supported  here,  M.  Constant  after- 
wards observes,  (p.  226,)  that  L6v£que,  who  has  written  a  history  of  Russia,  places  the  source  of  all  religions  in  Tai- 
tory.  lu  this  I  believe  Le'v&jue  is  right.  By^every  inquiry  I  make,  I  am  drawn  to  Tartary,  perhaps  to  Cara-eorum,  or 
China. 

1  This  was  before  syllabic  writing  was  invented.  From  an  expression  in  Mr  Niebuhr's  work  it  appears,  that  for 
some  reasons  which  lie  does  not  give,  he  believes  the  Etruscans  once  used  a  symbolical  writing,  (Hist,  of  Rome,  Vol.  1, 
p.  22,)  and  afterward  could  transcribe  their  narratives  in  the  wore  modern  alphabetical  characters.  These  symbols  I 
do  not  doubt  were  the  numeral  letters.  I  regret  exceedingly  that  Mr.  Niebuhr  has  not  given  his  reason  or  his 
authority. 

*  In  the  ancient  language  the  priest  \vas  the  possessor  of  the  bacer-dob  or  sacred  portion  of  the  produce,  from  the 
regimine  he  became  Sacerdos* 

3  I  suspect  the  Oriental  pontiff  has  re&ided  at  many  places  3  for  instance,  at  Guile,  Agra,  Benares,  Delhi,  Mundore,  £e. 


374  NIEBITHR  ON    PONTIFICAL  GOVERNMENT   IN   ITALY. 

Tibet  do  we  hear  of  the  Divus,  the  Pater  Futtiri  Saeculi,  the  CX.MV  r<ov  cuwmv,  but  only  of  the 

vicrainaditya  or  Vicar  of  God  5  in  Rome  receiving  his  authority  from  the  last  incarnation,  passed 

by  the  hand  of  St.  Peter.     But  yet  the  Pope  holds  in  his  poitrine  the  keys  of  the  kingdom  of 

heaven,  and  of  supreme  power  over  the  whole  globe." J      He  never  yields  either  to  Emperor  or 

King.    When  he  wished  to  subscribe  to  our  oriental  translation  society,  an  insuperable  obstacle 

arose.     He  could  not  consent  that  his  name  should  be  placed  in  the  list  of  members  after  the  king 

of  England :  we  English  could  not  consent  to  have  his  name  before  it.    For  a  long  time  I  was 

much  at  a  loss  to  account  for  the  Roman  state,  instead  of  the  Pontifex  Maximus  and  the  priests, 

possessing  the  tithes  5  but  this  is  to  be  accounted  for  by  the  circumstance  that  the  first  kings  were 

in  fact  Pontiffs  as  well  as  Kings,  and,  I  have  no  doubt,  supported  their  throne  by  the  proceeds  of 

their  Domain  as  it  is  called  by  Niebuhr,  and  by  the  tithes.    After  their  expulsion,  to  have  left  the 

Pontiffs  in  possession  of  the  Domain  and  the  Tithe  would  have  left  them  to  be  Kings  ;  therefore, 

a.  Pontiff  was  appointed  of  the  sacred  caste  or  order,  who  was  content  to  fill  the  office,  (but, 

perhaps,  still  with  a  secret  reservation  of  the  rights  of  the  church^)  with  an  outward  conformity  to 

the  ne\v  order  of  affairs — an  officer,  by  some  fiction,  being  appointed,  called  King  and  Sagart,  for 

the  sole  purpose  of  officiating  in  the  sacrifices.     These  Pontiffs  were  like  our  old  act- of- parliament 

Bishops.     I  have  little  doubt  that  the  family  of  the  Julii  always  aspired  to  the  office  of  Pontifex. 

A  prophecy  has  a  natural  tendency  to  cause  its  own  fulfilment.    I  think  this  might  both  stimulate 

the  exertions  of  Julius  Caesar,  and  also  operate  upon  the  minds  of  his  friends  and  devotees — upon 

the  minds  of  those  who  looked  for  some  one  to  conw  at  that  time.     Speaking  of  the  tenure  of  land 

in  Italy  and  the  tithe,  Niebuhr  says,  w  The  footing  on  which  the  possession  of  land  and  the  land 

**  tax  stand  in  India,  supplied  me  with  an  existing  image  of  the  Roman  possession,  the  Roman 

"  vectigal,  and  the  mode  of  leasing  it.    In  India  the  sovereign  is  the  sole  proprietor  of  the  soil : 

u  he  may  at  pleasure  confiscate  the  land  cultivated  by  the  Ryot:   nevertheless  the  latter  may 

ef  transmit  it  to  his  heir,  and  may  alienate  it :  he  renders  a  larger  or  smaller  definite  portion  of  the 

*f  produce  in  kind :  this  the  state  leases  or  sells  to  the  Zemindars :  unless  it  has  granted  the  re- 

66  venue  of  a  district  or  of  a  piece  of  ground  to  some  temple  or  pious  foundation  for  ever,  or  to 

w  some  of  its  vassals  and  officers  for  life. — This  state  of  things  is  not  peculiar  to  India :  traces  of  it 

*s  occur  throughout  Asia :  where,  in  ancient  times,  it  prevailed  far  and  wide  in  the  most  unequivo- 

"  cal  form :  as  it  did  in  Egypt,  where  all  the  land  was  the  property  of  the  Pharaoh,  and  the  mili- 

"  tary  class  merely  had  the  land  tax  remitted  to  them. 2    The  Tetrarchs  in  Syria  were  Zemindars, 

te  who  usurped  the  rank  of  Sovereigns :  as,  through  one  of  the  most  calamitous  mistakes  that  ever 

"  brought  ruin  on  a  country,  notwithstanding  the  most  benevolent  intentions  on  the  part  of  the 

"  government,  the  Zemindars  of  Bengal  succeeded  under  the  government  of  Lord  Cornwallis  in 

"  getting  themselves  recognized  as  dependent  princes  and  absolute  proprietors  of  the  soil*  In  like 

"  manner  the  agrarian  institutions  of  Rome  must  not  be  deemed  peculiar  to  it :  they  were  un- 

"  doubtedly  common  to  all  the  Italian  states:  and  many  of  the  notions  connected  with  them  pre- 

ee  vailed  even  beyond  the  peninsula :  so  that  there  is  the  less  reason  for  supposing  that  the  coin- 

6*  cidence  between  them  and  those  of  India  is  accidental  and  therefore  delusive,** 3     In  the  above 

description  Mr.  Niebuhr  makes  a  mistake  respecting  the  land  of  the  Ryot.    I  think  the  Sovereign 

had  no  right  to  resume  possession  of  it,  or  confiscate  it  at  pleasure,  as  long  as  the  Ryot  did  his 

suit  and  service,  and  paid  his  vectigaL    Mr*  N*  in  many  other  places  shews  that  the  vectigal  was 

originally  a  tenth  ;  and  that  the  Roman  Patricians  not  only  got  possession  of  all  the  lands  of  the 


1  As  possessing  this  power,  he  gave  away  Mexico.  '  He  here  means  tithe. 

3  Vol.  II.  pp.  133,  134.    ThirlwalPs  Ed. 


BOOK   V.   CHAPTER    III.   SECTION   2.  3/5 

state,  merely  paying  the  tithe,  but  that  at  last  they  usurped  the  tithe  also.    It  is  pretty  certain 
that,  with  the  present  constitution  of  the  human  race,  whenever  a  priesthood  should  get  posses- 
sion of  sovereign  power  in  a  large  and  powerful  state,  the  almost  necessary  consequence  would  be 
the  separation  from  it  of  a  new  order  of  priesthood.    The  priests  would  become  kings,  and  take 
with  them  the  tithes,  the  right  of  the  soil  of  the  lands,  granting  to  the  officiating  priests  and  tem- 
ples, from  time  to  time,  portions  for  their  support — they  themselves  every  day  more  and  more 
merging  the  character  of  priests  in  that  of  kings.    Thus  the  Mogul,  though  not  even  professing 
the  Hindoo  religion,  is  looked  up  to  as  Lord  paramount  by  the  princes  of  India  of  the  Brahmin 
religion.    Thus,  again,  the  Grand  Seignior,  who  is  descended  from  the  Khans  of  Tartary,  is  looked 
up  to  by  the  little  sovereigns  of  all  the  Mohamedan  States  who  are  not  followers  of  All,  as  the 
Lord  paramount  and  ecclesiastical  head  of  the  world.    I  consider  the  fact  of  the  Hindoo  princes  ot 
India  soliciting  investiture  from  the  Great  Mogul,  as,  in  a  very  peculiar  manner,  supporting  my 
theory—- affording  circumstantial  evidence  to  its  truth.    Every  thing  tends  to  confirm  the  suspicion 
formerly  expressed,  (supra,  p.  344,)  that  the  mythos  actually  caused  several  conquerors  to  arise. 
For  example,  Cyrus,  600  years  B,  C.;  Alexander  at  the  entrance  of  the  sun  into  Aries;  Caesar  at 
the  commencement  of  the  ninth  seculura  \  Gregory  the  Great  $  Mohamed  $  Gengis  Khan ;  Attila  5 
Akbarj  and  perhaps, Napoleon — about  the  year  1800,  the  fourth  saeculum  from  Christ.    Amidst 
the  inextricable  confusion  of  Mr.  Niebuhr' s  work>  arising  from  his  ignorance  of  the  principle  upon 
which  the  modern  or  republican  disposition  of  the  Roman  lands  was  made,  viz,  the  decay  of  an 
ancient  system  and  the  rise  of  something  like  a  new  system  from  its  ruins,  it  does  clearly  appear, 
that  a  considerable  part  of  the  discontent  of  the  people  arose  from  the  refusal  of  the  Roman  nobles 
to  pay  the  tithe  for  the  lands  which,  in  fact,  they  had  usurped.  *     It  is  very  extraordinary  that 
Niebuhr  has  filled  many  pages— several  chapters — with  a  description  of  the  unaccountable  variety 
and  complication  of  the  constitutions  of  the  Roman  and  Grecian  states,  in  the  course  of  which,  he 
constantly  exhibits  his  ignorance  of  the  Roman  and  Grecian  writers  5  but  never,  in  any  instance 
that  I  remember,  does  he  attempt,  on  any  rational  ground,  to  account  for  this  state  of  things. 
About  the  mythos,  we  have  plenty  of  observations ;  and  now  and  then  a  reflection  on  the  amphic- 
tyons  or  the  kingdom  of  Saturnia :  but  never  does  he  attempt  to  examine  what  these  may  have 
been.    Here  he  would  have  found,  in  the  falling  to  pieced  of  the  old  polity,  the  reason  of  the  diffi- 
culties which  he  meets  with.    South  America  is  exhibiting  something  very  like  the  .state  of  Italy 
and  Greece  after  the  Pontifical  kingdom  went  to  ruin.    The  constitutions  of  France  and  Britain 
are  something  like  the  constitution  of  Rome :  their  origins  are  sought  after  by  the  antiquarians, 
but  sought  after  with  little  success.    They  would  succeed  better  if  they  went  back  to  the  Pontifi- 
cal kingdom,  and  to  the  builders  of  Stonehenge  and  Carnaa   It  is  surprising  that  Mr.  Niebuhr  was 
not  led  to  the  discovery  of  the  Pontifical  kingdom,  when  he  was  induced  to  observe,  that  the  king 
had  the  sole  power  of  convoking  the  senate  and  the  people,  and  of  proposing  measures  to  them : 
that  he  had  the  absolute  command  of  the  army,  and  that  he  alone  could  make  a  sacrifice  for  the 
nation.*     In  an  observation  which  he  afterward  makes,  (p.  339,)  that  the  Pontifical  law  and  the 
Augurs  were  independent  of  the  king,  we  have  an  example  of  a  priest  grown  into  a  king  beginning 
to  lose  his  pontifical  character,  and  the  priests  beginning  to  set  up  a  power  independent  of  him — 
to  separate  themselves  from  him.    From  the  account  given  in  p.  340,  Vol.  L  of  Niebuhr's  work,  it 
appears  that  the  Romans  had  a  Ux  non  scripta  precisely  as  we  have :  the  conditions  or  regulations 
of  which  were  known  only  from  adjudged  cases,  in  old  obsolete  books  of  the  priests,  probably 
books  not  written  for  the  sake  of  conveying  legal  information,  but  merely  for  the  sake  of  the 


1  Hist*  of  Rome,  Vol.  II.  pp.  164,  165.    TMrlwall's  Ed.  *  Ik  VoL  I.  p.  338. 


376  PATRIARCHAL  GOVERNMENT   IX    CHINA. 

mythos  ;  similar,  he  observes,  to  the  practice  of  the  Eastern  nations,  and  particularly  the  Jews,  as 
exemplified  in  Numbers  xxxvi.[>]  I  have  little  doubt  that  the  Mohamedans  have  the  same 
system ;  and  when  our  travellers  say  they  are  ruled  by  the  Koran  alone,  they  are  led  to  this  by 
seeing  no  other  written  code.  I  do  not  doubt  that  the  Koran  always  so  far  rules,  that  nothing 
is  held  to  be  law  which  is  against  its  doctrines.1  It  is  quite  clear  that  the  Jews  had  a  lex  non 
ncripta  before  Moses  partly  composed.,  partly  compiled,  the  Pentateuch ;  and  because  many  of  the 
sect  in  North  and  South  India,  Mexico,  &c.,  who  have  not  the  Pentateuch,  have  part  of  the  same 
laws  as  the  Western  Jews,  I  am  satisfied  the  latter  were  only  their  old  laws  put  into  writing  by 
Moses.  Mr.  Niebuhr's  history  is  the  only  one  which  I  know  possessing  the  shadow  of  a  probabi- 
lity of  any  thing  like  truth,  and  with  him,  in  many  of  his  conclusions,  I  cannot  agree.  His  work 
ih  rather  a  critical  dissertation  than  a  history,  a  sort  of  thing  which  must  either,  really  or  mentally, 
have  been  produced  by  every  historian  before  he  put  down  in  order  the  results  of  his  speculations. 
But  when  we  have,  as  is  commonly  the  case  with  historians,  nothing  but  the  results,  without  the 
power  of  judging  of  the  reasoning  by  which  they  are  produced,  we  can  expect  only  what  we  find, 
on  examination,  a  tissue  of  falsities  and  contradictions,  A  great  fault  of  all  ancient  historians  is, 
that  they  never  consider  sufficiently  the  state  of  affairs*  which  they  find  as  an  effect  of  some  pre- 
vious cause  5  yet  the  cause  must  be  well  understood  before  they  can  have  any  chance  of  under- 
standing the  true  character  of  the  people  of  whom  they  treat,  and  the  nature  of  their  institutions. 
Without  a  pretty  correct  knowledge  of  these  particulars  they  must  always  remain  in  the  dark. 
This  imperfect  knowledge,  added  to  the  almost  universal  practice  (even  Gibbon  is  no  exception) 
of  receiving  unconditionally  the  evidence  of  partisans  or  of  opponents,  has  made  all  history  worse 
than  a  riddle. 

2.  Although  we  know  very  little  of  the  internal  economy  of  the  Chinese  empire,  yet  enough 
transpires  from  the  persons  who  have  written  respecting  it,  to  shew  a  high  probability,  that  the 
universal  feudal  system  and  the  payment  of  tithe  prevailed  there,  as  in  other  countries.  As  in  all 
other  countries  the  system  has  undergone  great  changes,  so  it  has  in  China  \  but  remains  of  the 
original  may  be  perceived.  The  Rev.  David  Collie,  principal  of  the  College  at  Malacca,  in  a  note 
on  his  translation  of  the  Shang  Mmig,  p«  75?  bas  stated,  that  by  the  Kung  plan  in  China,  an 
average  of  several  years*  produce  was  taken,  and  the  tenth  part  of  that  average  was  fixed  as  the 
permanent  tax  on  the  land.  He  then  describes  several  alterations  5  that,  at  one  time,  a  ninth  was 
taken,  that  in  some  instances  a  portion  of  land  was  set  out  for  the  government,  which  was  tilled 
by  the  farmers  as  a  rent,  for  the  eight  or  nine  other  parts,  which  they  occupied.  In  some  cases 
he  states  the  land  to  be  cultivated  by  companies  who  paid  the  tenth  of  the  produce  to  government. 
Here,  I  think,  the  remains  of  the  ancient  Patriarchate  are  evident  I  frequently  suspect  that  the 
Chinese  empire  was  the  seat  of  the  first  patriarchal  government — the  Officina  Gentium.  It  must 
have  been  either  in  China  or  in  the  country  of  the  thousand  cities  of  Strabo,  in  North  India,  nearly 
all  of  which  have  now  disappeared.  In  the  Chinese  empire  there  is  nothing  of  the  nature  of  Knights' 
fees  or  of  the  Indian  jagheers.  This  is  what  we  might  expect  from  the  well-known  unchanged 
state  of  that  empire.  It  yet  continues,  with  its  Pontiff  at  its  head,  less  changed  than  any  state  in 
the  world.  This  is  the  state  of  the  patriarchal  government  of  China.  And  it  was,  probably,  for 
the  purpose  of  his  receiving  the  payments  in  gross  produce,  that  the  wonderful  canals  were  formed 
which  bring  such  immense  tribute  in  fruits  of  the  earth  to  the  Emperor.  1  have  no  doubt  that  the 
Chinese  exhibit  the  remains  of  the  first  patriarchal  government,  almost  in  every  thing.  We  have 


1  1  s-trongty  biibpect  that  the  doctrine  of  predestination,  held  by  the  Mohamedans,  had  its  origin  in  the  doctrine  of 
the  renewal  or  regeneration  of  every  thing-  in  cycles.    It  is  clearly  subversive  of  free  will. 


BOOK  V.   CHAPTER   III.    SECTION  3.  3J7 

in  many  nations  examples  of  great  works  raised  to  gratify  the  foolish  vanity  or  the  idle  supersti- 
tion of  man  ;  but  where,  except  in  China,  have  we  ever  seen  works  executed  by  government  for 
the  encouragement  of  commerce,  or  for  the  promotion  of  human  happiness  f  I  fear,  however,  that 
even  in  China  the  canals  were  formed  for  the  merely  selfish  purpose  of  receiving  the  tributes  in 
kind,  before  money  was  in  use. 

3.  I  think  there  is  every  reason  to  believe  that  Mohamed  considered  himself  to  be  the  tenth 
Avatar  or  the  divine  incarnation  of  the  tenth  age.    I  now  address  myself  to  philosophers,  and  not 
to  Paulite  devotees.    We  must  not  forget  that  if  he  were  merely  a  hypocrite,  he  deceived  his  wife, 
his  slave,  and  the  first  four  Califs — not  weak  men  like  the  followers  of  Brothers,  Whitfield,  Wes- 
ley, and  Southcote—  but  men  of  the  greatest  talent,  who  conquered  and  ruled  a  great  part  of  the 
world  with  consummate  skill.     But  how  did  these  men  live  ?     Not  in  splendour,  but  in  compara- 
tive poverty^  walking  on  foot  to  the  Mosque,  without  pomp  or  retinue,  like  the  other  citizens  of 
Medina,  and  themselves  performing,  chaunting, 1  every  day  the  simple  service  to  the  Deity  re- 
quired by  the  Mohamedan  law.     The  simplicity  of  life,  and  the  total  neglect  of  every  thing  like 
personal  gratification,  exhibited  by  the  first  Califs,  persuade  me  that  they  believed  themselves  the 
locum  tenentes  of  a  divinely  inspired,  or  divinely  commissioned,  person.     What  should  induce  all 
these  FOUR  men  in  succession,  in  the  possession  of  immense  wealth,  and  in  the  command  of  large 
armies  and  of  the  finest  empire  on  which  the  sun  ever  shone,  to  affect,  and  really  to  practise,  ex- 
treme moderation,  if  not  poverty?     But  they  went  farther,  and  by  the  establishment  of  the  Ashera 
— that  is,  the  restoration  of  their  empire  to  the  simple  payment  of  the  tenth  of  the  produce,  rents 
and  all  other  taxes  and  Roman  exactions  being  abandoned — they  proved  themselves  a  blessing  to 
the  whole  of  their  world,  which,  from  a  state  of  great  misery,  they  restored  to  great  prosperity, 
and,  as  far  as  was  in  their  power,  to  the  happiness  it  had  enjoyed  under  the  rule  of  the  first  Hie- 
rarchy, in  the  golden  age.  Every  thing  tends  to  prove  that  their  conduct  was  an  attempt  to  return 
to  that  primeval  state.     Each  Calif  thought  himself  the  successor  of  Adam  and  Noah,  and  the 
brilliant  victories  of  their  generals  confirmed  the  delusion*     I  have  little  doubt  that  the  belief,  that 
Mohamed  was  the  Vicar  of  God,  ensured  his  victories  much  more  than  the  sword ;    and  it  was 
this  Deceleration  in  regard  to  taxation  which  secured  his  conquests.    The  armies  of  the  Prophet, 
like  all  other  armies,  pillaged  their  conquered  enemies  in  the  moment  of  victory 5  but  submission 
made  and  the  sword  sheathed,  there  was  an  end  of  oppression  :  peace  succeeded  to  ceaseless  civil 
war,  and  the  tenth  of  the  produce  of  the  soil  was  substituted  for  endless  and  ruinous  taxes,  which 
the  conquered  countries  had  been  subjected  to  under  their  former  governors*    This  was  the  state 
of  the  dominions  of  the  first  Califs^  which  lasted  long  enough  to  amalgamate  their  heterogeneous 
collection  of  materials  into  an  uniform  mass.    The  tenths,  without  any  oppression  of  the  people, 
enabled  their  later  Califs,  the  patrons  of  arts,  science,  and  literature,  to  support  large  armies  and 
a  regal  state  in  the  greatest  splendour.2      This  favourable  state  of  things  continued  for  five  or  six 
hundred  years,  till  the  Turkish  barbarians  arrived  from  the  North,  from  Tartary,  and  overthrew  it 
•— once  more  plunging  their  tine  countries  into  barbarism  and  misery,     Every  thing  tends  to  shew 
that  the  first  four  Califs  believed  that  they  were  destined  to  restore  the  golden  age.    With  Othman, 
the  third,  this  opinion  probably  began  to  die  away*    A  very  sensible  and  important  article  ig  given 
in  the  Foreign  Quarterly  Review,  No.  XXIII.  July  1833,  on  Mohamed  »and  Mohamedism.    The 


»  Qckley. 

s  It  appears  that,  in  Spain,  when  the  Christians  surrendered  to  the  Moors,  they  were  required  to  pay  only  a  tenth  of 
the  produce ;  but  when  the  cities  were  taken  by  storm,  *  fifth  was  demanded.  It  is  evident,  however,  that  even  under 
this  imposition,  as  it  was  all  that  was  demanded  from  tUe  cultivator  of  the  ground,  he  could  not  be  much  oppressed. 
Thus  the  Christian  monasteries  increased  under  the  Moorish  sway.  Cobbetfc,  Vol*  LXXV".  No,  XIV,  p.  879. 

VQJU  ir.  3  c 


378  MOHAMM*. 

author  has  came  nearer  to  the  truth  than  any  person  who  has  treated  on  this  subject.  But  he  hat*, 
in  a  very  surprising  manner,  omitted  the  notice  of  several  hitherto  extraordinary  and  unaccounta- 
ble facts,  which,  in  estimating  the  character  of  Mohamed,  cannot  reasonably  be  passed  over.  He 
never  notices  the  fact,  that  the  Koran,  as  it  is  admitted,  was  made  up  after  his  death,  in  a  moment 
of  confusion  and  civil  strife,  partly  from  papers  in  a  state  of  rottenness,  and  partly  from  the  memo- 
ries of  his  followers  5  and  that,  twenty-two  years  afterwards,  it  was  again  made  up  or  redacted  by 
Othman.  Thus  it  can  be  called  no  better  than  a  forgery.  But  the  learned  Reviewer  admits,  that 
it  contains  evident  marks  of  two  religions,  which  he  divides  between  the  time  previous  to  the  flight 
to  Medina,  and  the  time  posterior  to  that  flight,  while  I  think  he  ought  to  have  allotted  the  first  to 
the  true  Koran  of  Mohamed  and  the  first  four  Califs— commanding,  as  I  have  stated  above,  im- 
mense armies,  but  walking  on  foot  to  the  mosque,  to  chaunt  the  praises  of  God,  in  such  simple 
ceremonies  as  might  be  expected  from  an  "  eclectic  reformer :  a  reformer  in  the  truest  sense  of 
**  that  abused  term." l  The  Reviewer  says,  "  the  Koran  contains  two  very  distinct  religions :  the 
"  first,  a  system  of  pure  theism,  as  perfect  as  the  age  could  produce,  inculcating  severe  morals  and 
tf  stoical  submission.. . . .  The  second  teaches  a  sanguinary  propagandising *  Here  we  have  the 
Koran  of  Mohamed  and  the  first  four  sincere  and  zealous  patriarchs,  and  the  Koran  of  the  con- 
quering and  magnificent  Saracens — puffed  up  with  pride  and  vanity.  The  Koran  of  the  eclectic 
philosopher  was  not  likely  to  suit  the  conquerors  of  Asia.  A  new  one  must  be  grafted  on  the  old, 
to  find  a  justification  for  their  enormities.  I  must  make  another  observation  upon  the  Reviewer's 
rather  unfair  description  of  the  vision  of  the  passage  on  the  Borak,  or  flash  of  lightning,  through 
the  seven  heavens,  to  the  throne  of  God.  As  Mohamed  passes  along  the  several  heavens,  the  dif- 
ferent patriarchs  request  him  to  intercede  with  God  for  them ;  but  when  he  comes  to  that  nearest 
the  throne,  where  Jesus  Christ  was  placed,  the  scene  changes,  and  Mohamed  begs  Jesus  to  inter- 
cede for  him— hereby,  in  a  very  marked  manner,  placing  Jesus  Christ  above  himself,  and  de~ 
w  daring  himself  a  Christian.  This  is  in  perfect  accordance  with  the  Mohamedan  doctrine — that 
through  the  excessive  depravity  of  man,  the  mission  of  Jesus — of  love — of  peace — of  benevolence 
— having  failed,  a  strong  one — that  of  the  sword— must  follow. 

Most  assuredly,  in  the  sixth  century,  nothing  could  be  further  from  success  as  a  mission  of 
peace,  than  the  mission  of  Jesus*  It  is  quite  inconceivable  into  what  a  state  the  whole  eastern 
,  world  had  then  fallen.  One  of  the  great  causes  of  the  rapid  success  of  Mohamedism  was  the 
!  bringing  into  one  body  of  peace  all  the  jarring  elements  of  that  period.  I  shall  be  reminded  of  the 
accounts,  in  the  Koran,  of  Mohamed's  violation  of  his  own  laws  of  morality  with  respect  to  women. 
But  when  was  there  ever  great  and  unexpected  success  without  its  being  attended  with  a  species 
of  intoxication  ?  Mohamed  was  ju&t  as  liable  to  this  failing  as  other  men.  But  this  does  not  make 
him  an  impostor.  To  have  obviated  the  ill  effects  of  these  errors  of  conduct  in  the  minds  of  the 
first  four  califs,  &c.,  there  must  have  been  something  very  interesting  in  the  character  of  Mohamed, 
if,  indeed,  the  stories  were  not  foisted  into  the  second  Koran  to  palliate  some  later  Saracen  outrage 
by  the  prophet's  example*  But  the  stories  might  probably  be  true.  They  are  in  character  with 
what  we  know  of  the  human  animal  from  experience.  Whether  we  attribute  the  second  Koran  to 
a  change  in  Mohamed,  or  to  the  knavery  of  the  later  Saracens,  to  ju&tify  the  conquest  of  the  world, 
they  are  both  in  character,  and  may  be,  in  part,  both  true*  The  Reviewer,  (p.  204,)  says,  "  We 
"  have  already  said  that  the  Koran  contains  two  distinct  religions,  the  one  containing  the  germs  of 
"purity  and  illumination,  the  other  fraught  with  maxims  of  bigotry  and  intolerance."  I  doubt  it 
not  One  was  the  religion  of  Mohamed  the  Sophee,  the  follower  of  divine  wisdom,  (treated  on  at 


Foreign  Quarterly  Review,  p*  196. 


BOOK   V.    CHAPTER   III.   SECTION  3. 

large  by  me,  in  Vol.  L  pp.  678 — 685,)  the  other  was,  or  might  be,  the  doctrine  of  the  conquering 
Califs.  It  is  very  certain  that  there  is  no  effect  without  a  cause  ;  and  it  is  no  way  surprising  that 
with  such  a  mind  as  Napoleon's  must  have  been,  he  was  curious  to  know  what  could  have  been 
the  cause  of  the  wonderful  success  of  Mohamed.  It  is  easily  to  be  pointed  out ;  we  will  stop  a 
moment  to  reconsider  it.  In  the  first  place,  Mohamed  was  believed  to  be  the  person  promised  by 
Jesus  Christ,  and  also  the  promised  one  of  the  Jews.  Besides,  a  great  person  was  believed  to  have 
been  promised,  and  was  expected  about  his  time  by  all  the  higher  class  of  Gentiles,  that  is,  the 
initiated  part  of  mankind,  particularly  in  the  eastern  world,  who  should  be  the  tenth  incarnation  ; J 
so  that  the  minds  of  men  were  by  this  means  prepared  for  the  reception  of  him  and  his  doctrines, 
This  conduced  to  his  success.  Again  his  first  success  was  the  cause  of  a  second  \  for  success  was 
very  reasonably  considered  to  be  a  proof  of  the  truth  of  his  mission.  The  next  cause  was  the 
state  of  peace  and  security  which  was  enjoyed  by  the  nations  under  the  Moharaedan  sway.  It 
appears  that  the  occupiers  of  lands  paid  the  Ashera  or  Zacal,2  as  it  is  called  by  Ockley,3  to  the 
Calif,  who  was  the  sole  proprietor  of  the  soil,  exactly  like  Julius  Caesar  by  right  of  the  Sword  and 
of  the  Book — by  the  union  of  the  Royal  and  Sacerdotal  power,  exactly  like  the  Egyptian  Pontiff. 
Thus,  as  there  were  no  persons  to  form  a  class  like  that  of  our  gentlemen,  the  whole  country  was 
circumstanced  as  our  country  would  be  if,  by  an  edict,  all  taxes  were  abolished  and  the  occupier  of 
every  farm  was  declared  the  owner  of  the  land  he  occupied-spaying  to  the  government  the  value  of 
a  tenth  of  the  produce.  In  addition  to  this,  every  person  who  did  not  occupy  land  paid  a  poll  tax  $ 
this  was  what  I  think,  in  the  Romish  church,  was  called  Peter's  pence.  It  appears  that  this,  in 
Egypt,4  was  two  ducats  a  year.  What  proportion  this  might  bear  to  a  man's  labour  I  know  not; 
but  it  evidently  must  have  been  very  small.  When  these  circumstances  are  taken  into  account, 
and  the  peaceful  and  happy  state  of  the  countries  under  the  Califs  is  considered,  in  comparison 
with  the  wretched  state  of  the  countries  governed  by  the  Greek  emperors,  it  does  not  appear  very 
wonderful  that  the  temptation  should  have  operated  to  the  making  of  converts.  That  must  never 
be  forgotten,  in  considering  these  matters,  which  our  priests  always  contrive  to  put  out  of  sight, 
namely,  that  neither  Jew  nor  Christian  was  required  to  give  up  a  single  iota  of  his  faith  when  he 
turned  Mussulman.  The  Mussulman  religion  was  held  to  be  the  completion  of  both — the  abolition, 
or,  in  fact,  the,  changing,  of  neither.  These  were  the  causes  which,  at  the  death  of  Omar,  in  the 
twenty-third  year  of  the  Hegira,  had  given  to  the  Saracens  the  empire  of  Arabia,  Syria,  Assyria,  Per- 
sia, Egypt,  and  a  considerable  part  of  eastern  Africa.  These  great  conquests  must  have  been  made  in 
less  than  fifteen  years.  After  the  death  of  Othman,  the  Califate  became  so  split  into  parties  that  it  is 
extremely  difficult,  perhaps  impossible,  to  make  out  any  thing  that  can  be  received  as  certainly  true. 
The  bigotry  and  malice  of  the  Christians  render  every  assertion  they  make  doubtful ;  and  when 
they  quote  a  Mohamedan  writer  they  almost  always  do  so,  as  a  contrivance  to  convict  the  Mussul- 
mans of  some  enormity  on  their  own  evidence.  As  the  sects  of  Mohamedans,  of  one  or  other  of 
which  every  writer  was  a  member,  had  as  much  hatred  for  each  other  as  the  Christians  had  for  the 
whole  of  them,  there  can  be  no  difficulty  in  Christians*  finding  a  Mohamedan  proof  of  what  they 
want.  And  if  we  apply  to  any  of  the  most  respectable  of  the  early  historians,  and  consider  them 
exempt  from  the  failing  of  prejudice,  it  is  impossible  to  avoid  seeing  that  they  have  composed  their 


1  See  Vol  L  pp,  187—190,  and  678-680. 

*  I  suspect  that  the  word  Zacal  is  only  il-sa 
f  Saca,  become  the  Saca. 

*  Vol.  I.  p.  12,  *  Ockley. 


*  I  suspect  that  the  word  Zacal  is  only  il-saca,  THE  Saca>  which  is  formed  by  the  regimen—-  the  payment  or  the  right 
of  Saca,  become  the  Saca. 


380  PONTIFICAL   GOVERNMENT. 

histories  without  taking  the  circumstances  above  detailed  into  consideration,  and  without  the  exer- 
cise of  any  thing  like  critical  acumen.  Suppose  an  Arabian  author  was  to  write  the  history  of 
Europe ;  would  he  want  materials  to  blacken  the  Popes,  if  he  went  for  his  facts  to  Luther  or  Cal- 
vin ?  But  he  could  say,  See  what  is  admitted  by  Christian  historians  themselves  !  Thus  Chris- 
tians and  Mohamedans  were  equally  liable  to  misrepresentation.  In  both  cases,  when  there  was  a 
lack  of  true  enormities,  which  1  fear  seldom  happened,  there  was  no  lack  of  falsities.  Before  the 
precious  metals  were  known,  and  afterward,  while  gold,  as  it  was  in  Mexico  and  Peru,  was  the 
only  metal  and  coin  not  invented,  the  Supreme  Pontiff  could  receive  very  little  or  no  profit  from 
distant  possessions  :  the  offerings  must  have  been  like  those  we  read  of,  as  being  sent  by  the 
Druids  of  Britain  to  the  temple  of  Apollo,  at  Delos,  wrapped  in  wheat-straw.  By  degrees,  this 
sort  of  homage  would  die  away,  or  nearly  so.  This  is  the  case  with  respect  to  Mohamedism. 
The  Beys  of  Egypt,  Tunis,  Algiers,  &c.,  all  admit  the  Grand  Seignior's  or  the  Sultan's  supremacy  j 
and  he,  as  the  superior  Lord,  claims,  though  he  does  not  receive,  the  tenth  of  the  produce.  But 
he  does  receive  an  acknowledgment.  The  country  in  the  vicinity  of  the  residence  of  the  Pontiff, 
I  doubt  not,  paid  its  tithes  to  him,  and  he  consumed  them.  But  as  the  tithes  must  have  been  in 
the  form  of  perishable  produce,  they  could  be  consumed  in  distant  places  by  the  initiated  only  who 
resided  there,  and  who  thus  became  the  priests  of  every  country — all  appointed,  originally,  by  the 
Supreme  Lord.  We  constantly  read  accounts  of  most  powerful  Pashas  submitting,  without  the 
slightest  murmur  or  resistance,  to  an  unarmed  messenger,  with  the  bow-string,  when  carrying  the 
Grand  Seignior's  firman.  This  is  the  exact  counterpart  of  the  Egyptian  High-priest's  authority, 
spoken  of  in^p.  366.  It  is  precisely  the  same  mythos — brought  from  Tartary.  I  believe  the 
Grand  Seignior  claims  the  whole  world,  not  as  Mnga  but  as  Pontiff  Seigniory  as  a  Divine  incarna- 
tion }  and  all  who  do  not  acknowledge  his  authority,  are  rebels.  On  this  account,  I  believe,  he 
never  makes  a  jjeoce— only  a  long  truce.  A  peace  is  a  contract  between  equals  :  conceiving  he  has  no 
equal,  the  Grand  Seignior  cannot  submit  to  make  a  peace.  It  is  perfectly  clear  that  the  Emperor  of 
Germany  always  claimed  the  supreme  power,  and  considered  all  the  other  kings  of  Europe,  and  I  do 
not  doubt  of  the  world,  as  his  vassals,  in  the  same  manner  as  Caesar  and  Augustus  did.  He  claimed 
superiority  over  the  Pope,  and  the  Pope  claimed  it  over  him.  The  Emperor  of  Russia  maintains 
the  same  claim,  These  do  not  profess  to  be  claims  of  force  so  much  as  of  right.  They  claim  as 
uniting  in  their  persons  both  the  right  of  priest  and  king — the  book  and  the  sword— as  successors 
of  the  Caesars. 

4.  I  think,  obscure  as  is  our  view  of  early  Mohanaedism,  we  may  see,  besides  the  adoption  of  the 
Ashera,  other  signs  which  cannot  be  mistaken,  of  an  attempt  to  return  to  the  primeval  patriarchal 
government.  In  the  Imams  of  Persia  we  have  the  12  Lucumones  5  in  the  72  Ansar  or  Helpers, 
who  assisted  the  prophet  on  his  arrival  at  Medina,  I  think  we  have  the  72  of  the  Jewish  Sanhe- 
drim* the  Amphictyons  of  jpreece,  and  the  Cardinales  of  Rome  5  and  in  the  three  Mohajee  or  Movers, 
who  accompanied  him  when  he  fled  from  Mecca,  we  have  the  three  sons  of  Adam  and  Noah,  the 
three  Fiamens  of  Rome,  and  the  three  Patriarchs  of  Antioch,  Alexandria,  and  Rome— imitators  of 
the  division  of  the  kingdom  of  Saturn — and  the  three  Archflamens  or  Archiepiscopates  of  Britain. 
It  seems  probable  that  an  Hierarch  should  have  been  appointed  for  each  district  or  nation,  as  con- 
veniently marked  out  by  natural  boundaries,  with  priests  in  various  departments  under  him,  who 
would  receive  the  tithes  and  convert  them  to  their  own  use,  and  change  them  into  money,  as  soon 
as  money  was  invented.  This  Hierarch  would  follow  the  footsteps  of  his  Superior;  and,  by 
degrees,  would  claim  and  acquire  the  rights  and  privileges  of  Archierarch— the  distant  Lord,  by 
degrees,  as  national  intercourse  became  interrupted,  might  be  lost  sight  of,  and  at  last  be  forgotten 
altogether.  When  money  was  once  invented,  new  questions  would  arise,  arid  the  Lucumones  or 
Patricians,  having  been  in  the  enjoyment  of  the  produce  before  the  invention  of  money,  would 


BOOK   V.    CHAPTER   lit.   SECTION  5,  381 

very  naturally  wish,  and  claim,  to  keep  it ;  but  still  they  would  not  desire  to  throw  off  all  allegi- 
ance to  their  Spiritual  Father,  who,  at  last,  by  desiring  more  than  he  had  been  used  to  receive  5 
would  cause  the  ruin  of  the  system.    Thus,  by  degrees,  as  even  the  knowledge  of  a  very  distant 
Lord  faded  away,  the  Hierarchs  of  kingdoms  would  grow  into  Archierarchs ;  and,  in  many  cases, 
the  character  of  Pontiff  would  be  lost  in  that  of  King — priest  and  king — like  Melchizedek.     I 
think,  from  the  Jewish  Sanhedrim  and  their  tribes  $  from  the  twelve  Lucumones  of  the  Etruscans; 
and  from  several  other  institutions  and  circumstances  before  treated  of,  which  my  reader  must  re- 
member,  it  seems  probable,  that  a  powerful  body  and  a  well- organised  system  originally  prevailed 
over  the  whole  world.    The  uniform  character  of  the  gigantic  circular  temples  shews  this ;  they 
cannot  be  accounted  for  without  something  of  the  kind  \  and  this  powerful  body  must  have  had 
immense  funds  in  money,  or  other  means  at  its  command,  or  it  could  never  have  erected  those 
stupendous  edifices.     Mr.  Niebuhr  justly  observes,  "the  drains  from  the  Lake  Copias,  cut  through 
"  thirty  stadia  of  solid  rock,  and  the  cleaning  out  of  which  surpassed  the  strength  of  the  Boeotians 
"  in  the  time  of  Alexander,  were  assuredly  the  work  of  a  people  antecedent  to  the  Greeks." l 
Here  Mr.  Niebuhr  stops :  not  the  slightest  attempt  does  he  make  to  ascertain  who  those  people  were. 
Similar  works  may  be  found  in  the  temples  of  Psestum2  and  the  Gallery  of  Pausilippi.    I  think 
that  there  was  in  all  countries  a  Pontifex,  a  cabinet  of  12,  and  a  counsel  of  72  Cardones  or  Cardi- 
nales,  divided  among  the  districts,  each  superintending  one  of  them*     We  have  this  division 
already  marked  in  Genesis.     In  the  appointment  of  an  Hierarch,  the  Cabinet  would,  at  first,  re- 
commend  to  the  Archierarch ;  at  last  they  would  elect ;  and  of  course  the  choice  would  generally 
be  one  from  their  own  number.    It  is  easy  to  imagine  how  all  this  would  arise.    By  degrees,  the 
72  would  begin  to  wish  to  have  a  voice  in  the  election ;  and,  after  a  time,  the  people  occupying 
the  lands  and  rendering  the  different  feudal  returns,  whether  they  were  in  money  or  in  services, 
would  put  in  a  claim.    Of  all  this  we  see  evident  traces  in  Italy,  Greece,  and  India.    The  process 
which  I  have  here  described,  took  place,  I  have  no  doubt,  all  over  the  Pandaean  kingdom :  but  a*» 
the  change  arose  from  circumstances,  it  is  also  quite  clear  that  it  would  occur  in  no  two  places  in 
exactly  the  same  manner.    I  have  no  doubt  that  the  Cardmaies  and  the  Decumanni  were  attached 
in  some  way  to  the  collection  of  the f  tithes,  the  Decumanni,  particularly,  as  their  name  seems  to 
imply — perhaps  men  of  the  tenths  or  tithes9  the  operatives  under  the  Cardinales.  All  the  receivers  of 
the  tenths  were  at  first  priests  or  initiated.    By  degrees,  those  only,  who  exercised  the  functions 
which  arose  and  became  the  rites  and  ceremonies  of  the  religion,  would  be,  strictly  speaking, 
priests.    But  the  others  would  form  a  privileged  or  sacred  caste— a  casts  more  or  less  marked  in 
different  places,  and  more  or  less  divided  from  the  general  mass  of  tithe  takers,  according  to  cir- 
cumstances.   It  is  not  unlikely  that  these  functionaries  were  monks,  and  that  monks  became, 
after  a  time,  the  sole  and  proper  priests.    In  the  sect  of  the  Paulites  we  have  a  pretty  clear  account 
how  its  establishment  arose — evidently  in  imitation  of  the  Esscnes  of  Egypt,    It  imitated  the 
other  old  system,  as  closely  as  it  could  5  but  it  did  not  unite  with  its  advocates  till  several  centu- 
ries had  elapsed.    Its  early  separation,  its  ultimate  union  with  the  monks,  are  well  marked. 

5,  In  Volume  L  p.  700,  I  observed,  that  Mr.  Von  Hammer  was  attempting  a  history  of  the 
Assassins,  and  that  he  had  every  qualification  for  the  task,  with  the  exception  of  an  enlarged  and 
unprejudiced  mind.  He  has,  since  that  time,  completed  the  work,  and  has  shewn  that  I  formed  a 
just  estimate  of  his  character.  His  work  is,  in  fact,  one  great  untruth,  founded  on  one  great  mis- 


«  Roman  History,  Vol.  L  pp.  1 19,  120,    Walter's  Ed. 

*  See  VoL  I.  pp.  432,  433,  563,  586,  777,  and  especially  p.  625  on  Niebubr's  silence  on  the  builders  of  the  Cy&lo- 
paean  wall  found  under  the  ruins  of  the  Colosseum.    Ed. 


THE  ASSASSINS. 

take.  He  commences  his  inquiry  with  a  thorough  conviction  that  the  objects  of  it,  namely,  the 
Assassins,  were  the  most  detestable  of  monsters  -3  and,  actuated  by  this  opinion,  he  is  blind  to 
every  thing  in  their  favour,  tortures  the  most  insignificant  and  indifferent  things  to  their  prejudice, 
and  not  seldom  sees  proofs  of  guilt  in  parts  of  their  character  or  history  where  any  impartial  per- 
son would  see  proofs  of  merit.  Though  I  do  not  charge  him  with  having  wilfully  stated  a  fact 
which  is  without  foundation,  yet  the  whole  is  really  a  misrepresentation.  His  history  came  into 
my  possession  at  the  moment  the  printer  was  finishing  the  Appendix  to  my  first  volume.  It  is  a 
very  able  performance  :  and,  as  is  usual  with  histories  of  this  kind,  under  his  skilful  management 
there  appear  to  be  few  or  no  difficulties  in  it ;  all  is  simple,  plain,  and  detestable — a  mass  of  straight- 
forward, pure,  unadulterated  wickedness.  These  people  are  said  to  have  first  appeared  about  the 
Near  1086,  and  existed  till  finally  destroyed  by  Houlakou,  the  third  successor  of  Gengis,  the 
Khan  of  Tartary,  in  A.  H.  654,  i.  e.  A.  D.  1256,  a  period  of  about  170  years.3  It  appears  from  Mr. 
Hammer's  account,  that  the  same  general  expectation  of  the  end  of  the  world  prevailed  in  Asia,  in 
the  twelfth  and  thirteenth  centuries,  that  prevailed  in  Europe,  and  caused  the  Crusades,  as  I  have 
formerly  described  5  thus,  in  a  very  satisfactory  manner,  supporting  the  truth  of  my  ideas  on  that 
.subject.  If  my  theory  were  true,  the  same  sentiment  would  prevail  in  both,  about  the  same  time> 
ft  appears,  I  think,  first  to  have  been  expected  in  A.  H.  489,  i.  e.  A.  D,  1095,  on  the  conjunction 
of  the  planets,  that  year,  in  Pisces;  and  again  in  A.  H.  582,  i.  e,  A.  D*  1186^  on  their  conjunc- 
tion in  Libra,*  This  expected  catastrophe  was  evidently  attributed  to  an  anticipated  unfor- 
tunate collision  of  the  planetary  bodies*  And  I  think  we  may  readily  suppose  that  the  ancient 
belief  in  the  collision  of  a  Comet  and  the  Efirth  may  have  given  way  to  a  belief  that  the  mischief 
was  to  be  caused,  in  some  way,  by  a  collision  of  the  planets.  Learned  as  the  great  Astronomer 
Naszireddin  de  Thous  was,  he  might  not  know  that  the  Comet  of  1680  was  to  appear  in  1106. 
But  after  it  had  appeared  without  any  accompanying  catastrophe,  the  general  belief,  the  origin  of 
which  might  be  unknown,  would  settle  itself  upon  the  planets.  It  is  certainly  a  very  extraordinary 
circumstance  that  we  should  find  this  great  astronomer,  when  basking  in  royal  favour  at  the  court 
of  the  Calif,  and  abounding  in  wealth,  played  the  traitor  both  to  the  Ishmaelites  and  to  the  Calif  5 
and,  in  fact,  succeeded  in  delivering  them  both  into  the  hand  of  the  Khan  of  Tartary*  I  think  this 
can  be  attributed  to  nothing  but  a  religious  motive.  He  exhibits  a  perfect  picture  of  a  renewed 
Daniel,  for  he  appears,  after  the  fall  of  his  first  master,  to  have  been  soon  after  a  great  favourite  at 
the  court  of  the  Khan,  the  successor  of  the  Calif,  employed  in  making  catalogues  of  the  stars,  and 
in  doing  other  things  for  the  good  of  mankind.  I  think  it  is  not  impossible,  that  the  founder  of 
the  sect  of  the  Ishmaelites,  as  Hassan  Sabah  became,  may  have  been  the  last  descendant  in  the 
right  line  or  elder  branch  of  Fatima,  the  favourite  daughter  of  Mohamed, 3  Such  he  was,  or  such 
he  claimed  to  be.  The  particulars  of  the  journey  of  Hassan  Sabah  from  the  court  of  Seldjou- 
kide,  Sultan  Meleksh&h,  to  Re'i, 4  and  at  last  to  Ispahan,  and  his  dialogue  with  his  host,  Aboulfasl, 
where  he  is  represented  to  offer  his  opinion  to  him,  that,  if  he  had  only  two  friends,5  he  could 
overthrow  the  Califate,  may  be  all  substantially  true ;  but  yet  it  is  so  represented  as  to  be  substan- 
tially untrue,  I  believe  the  story  wants  the  addition,  that  the  reason  why  he  thought,  if  he  had 


1  Hammer,  pp.  255,  263.  «  Ib.  p.  256. 

1  In  the  various  claims  to  power,  founded  on  hereditary  and  feudal  rights,  we  may  see  the  reason  for  the  attachment 
oi  all  the  ancients  of  the  East  to  the  preservation  of  their  pedigrees. 
<  Hammer,  pp.  70,  72. 

&  **  Que  s'il  avait  settlement  deux  amis  fidbles  et  de"  roue's,  il  auralt  bient6fc  reaverse*  la  puissance  de  ce  Turc  et  de  ce 
(Ib,  p.  72.) 


BOOK  V.   CHAPTER  III.   SECTION  5.  383 

two  friends 9  he  could  overthrow  the  Califate,  was  to  be  found  in  the  moral  influence  which  he  would 
possess  over  the  minds  of  the  people  of  Asia,  by  making  known  the  truth  that  he  was  the  lineal 
descendant  of  the  prophet,  and  the  last  real  Imam.  If  this  were  the  fact,  or  the  true  statement  of 
the  case,  it  is  perfectly  clear,  that  in  either  case  it  is  a  truth  which  would  be  most  studiously  con- 
cealed by  every  one  of  those  who  have  written  respecting  him  and  his  followers.  I  believe  the 
Templars  were  Assassins,  because  they  were  Sophees.  In  the  spread  or  dissemination  of  the 
Sopheibtic  doctrines  is  the  reason  why  the  Assassins  are  every  where  to  be  found.  Here  is  the 
reason  why  what  appear  to  be  emissaries  from  the  Assassin  chief  are  found  every  where,  in  every 
country.  Whether  really  connected  with  them  or  not,  every  Sophee  would  have  the  appearance 
of  being  one  of  them— and  every  Sophee  would  be  their  well* wisher,  and  would,  at  any  time,  be 
very  easily  brought  into  their  pale.  Every  Assassin  might  be  a  Sophee,  though  every  Sophee 
might  not  be  an  Assassin.  Here  we  have  the  reason  of  the  great  moral  influence  which  they 
acquired,  and  of  the  constant  assemblage  in  the  Eagle's  Nest  of  all  the  great  and  celebrated  philo- 
sophers, astronomers,  and  literati  of  the  world.  How  is  it  possible  to  believe,  for  a  moment,  the 
representation  of  Mr.  Hammer,  that  they  were  a  band  of  miscreants,  so  bad  as  to  be  totally  void 
of  all  good ;  and,  at  the  same  time,  to  believe,  that  they  should  be  sought  after  even  in  their  den 
by  the  great  and  good  of  all  countries  ?  It  does  not  appear  to  me  that  they  claimed  to  be  the 
eldest  of  the  lines  or  representatives  of  the  eldest  of  the  descendants  of  Noah,  but  to  have  ceded 
that  rank  to  the  rulers  at  Caracorum  5  and  this  is  the  reason  why  they  were  not  destroyed  by 
Gengis  Khan,  who  evidently  claimed  toto  hold  his  power  as  vicegerent  or  vicar  of  the  Khan  of  Cara- 
corura,  from  him  from  whom  he  received  investiture  into  his  dominions  after  he  had  first  wou 
them  by  the  sword.  He  knew  the  value  of  the  moral  power,  though  our  people  (in  relation  to  the 
great  Mogul)  cannot  be  made  to  see  it.  By  the  investiture  with  the  Pallium,  as  Elijah  invested 
Elisha,  or  else  by  the  ^e/porowa,  as  Moses  invested  Aaron,  he  received  power  from  the  rightful 
possessor  of  all  power  at  Caracorum,  and  in  return  he  did  suit  and  service  to  him  for  his  dominions. ! 
To  Gengis  I  think  there  can  be  no  doubt  that  the  Calif  at  Bagdad  paid  tribute  and  did  homage. 
The  feudal  system  'shews  itself,  unconsciously  to  Mr.  Hammer,  in  several  places.  I  think  there 
can  be  no  doubt  that  both  the  Calif  and  the  Chief  of  the  Assassins  agreed  in  the  first  instance  to  pay 
tribute  to  Gengis  Khan*  Mr.  Hammer  says,  "  Le  renversement  du  Khalifat  n'entrait  point,  at  pro- 
"  prement  parler,  dans  les  projets  du  Khan.  JLes  ordres  qu'il  avait  transmis  a  sou  frere  Houlakou 
(<  en  sont  une  preuve :  il  lui  avait  present  de  ne  demander  au  Khalife  que  sa  soumission,  el  des 
"  troupes  auxiliares."*8  Here  the  Feudal  principle  shews  itself  in  correct  practice?  and  though 
we  do  not  read  any  account  of  it  in  Mr.  Hammer's  pages,  we  may  be  very  certain  that  the  nume- 
rous castles  of  the  man  of  the  mountain  would  not  have  been  left  in  peace  by  Gengis  had  he  not 
done  his  suit  and  service ;  and  it  was  the  refusal  of  this  reddition,  under  the  traitorous  advice  of 
Naszireddin  de  Thous,  which  probably  brought  on  the  ruin  both  of  Bagdad  and  Almaut  or  Almont.  j 
I  think  the  great  point  of  the  heresy  of  the  Templars  may  be  found  in  their  secretly  holding  the 
Pope  to  be  only  the  representative  of  Shem,  while  they  admitted  that  Japhet  or  the  Caracorum 
gentleman  was  the  Lord  Paramount.  The  Manichseans  certainly  denied  the  Supremacy  of  the  i 
Pope,  and  the  Templars  were  most  assuredly  Manichaeans.  This  accounts  for  their  Christianity, ' 


1  I  learn  from  Mr.  Briggss  our  Consul  at  Alexandria,  that  the  present  Pasha  of  Egypt  (April  1833)  claims  to  hold 
his  dominions  not  from  the  Sultan,  but  from  the  Sheriff  of  Mecca,  who  is  in  no  higher  a  station  than  that  of  a  private 
gentleman.  But  he  derives  his  descent  from  the  Prophet.  It  is  quite  out  of  all  question,  I  think,  to  suppose  that  the 
person  at  Caracorura  can  pretend  to  have  any  power  from  Mohamed,  and  if  I  be  right  in  this,  of  course  we  have  no 
where  else  to  go  for  it  than  to  Japhet 

*  Hammer,  p.  284  $  see  also  pp,  294, 30),  302. 


384  THE  ASSASSINS. 

and  for  a  certain  degree  of  submission  to  the  Pope ;  for  he  was  their  immediate  Lord— but  the 
Lord  of  Caracorum  was  their  Lord  Paramount.   When  I  find  the  house  of  Fatima  ruling  in  Egypt, 
and  always  consisting  of  Ishmaelites,  I  am  sometimes  induced  to  suspect  that  there  was  a  claim 
fret  up  by  them  on  the  part  of  Ham.    Of  this  we  hear  nothing,  for  the  same  reason  that  we  hear 
almost  nothing  of  the  system  any  where — that  is,  because  none  of  the  despots  can  now  establish  a 
claim  to  it,  which  makes  them  all  put  it  out  of  sight;  for,  to  bring  it  forwards,  would  only  shew 
that  though  they  had  no  right  divine,  yet  some  one  else  might  have  it.    The  letter  of  the  Old  Man 
(of  the  Mountain,  or  Le  Vicux,  to  Leopold,  Duke  of  Austria,  extracted  from  Rymer,1  though 
!  determined  by  Mr.  Hammer  to  be  spurious,  contains,  I  think,  evident  marks  of  genuineness.    I 
\  think  had  the  Ishmaelites  not  really  had  the  sera  from  Alexander,  which  we  find  in  that  letter,  it 
,  xvould  not  have  been  there.2     I  think  no  Mohamedan,  no  Christian,  forging  that  letter  in  the 
eleventh  century,  would  have  thought  of  such  a  thing.    Certainly  such  an  {era  may  have  been 
common  in  Asia,  though  unknown  to  us,  for  we  are  really  suprisingly  ignorant,  and  so  we  shall 
ahvays  remain,  unless  we  can  lay  aside  some  of  our  narrow-minded  prejudices.     We  may  see 
from  this  admitted  aera  why  Philip,  the  king  or  emperor  of  Macedonia  or  Scythia,  sought  to 
be  acknowledged   by  the  Amphictyons,   and  why,  before  his  son  marched  to  attack  the  de- 
scendants of  Shem,    he   received   his   appointment,  or  at  least  was  acknowledged  as  Lord,  or 
Sovereign,  (as  we  know  het  certainly  was,)  over  Greece,  and  probably  over  the  remainder  of  the 
dominions  of  Japhet  j  and  also,  probably,  as  Lord  Paramount  over  the  dominions  of  Sheni  and 
Ham,  which  he  soon  after  conquered.    We  are  greatly  too  much  given  to  attribute  the  attempts 
itt  universal  dominion  of  the  ancient  conquerors  to  avarice  or  ambition.    No  doubt  these  vices 
acted  most  powerfully;  but  there  was  always,  at  the  bottom,  a  cMm  and  generally  a  belief  too  in  a 
i  right*    They  generally  had  the  moral  as  well  as  the  physical  power  with  them,  or  they  endeavoured 
!  to  have  it. 

Every  thing  relating  to  these  matters  is  put  out  of  sight  as  much  as  possible  by  both 
Christians  and  Mohamedans,  because  now,  in  Europe  at  least,  it  all  operates  against  the  right 
divine  of  reigning  despots  and  the  priests.  Mr.  Hammer  admits,  (p.  3,)  that  the  organisation  of 
the  society  of  Ishmaelites  can  be  compared  to  no  other  of  the  secret  associations  of  brigands  or 
pirates  which  have  preceded  or  followed  it.  *6  L'histoire  de  ces  dernieres  ne  nous  presente  que  de 
**  malheureux  essais  ou  d'infructueuses  imitations."  The  reason  why  the  society  of  the  Ishmaelites 
can  be  compared  to  no  other  society  of  brigands  or  pirates  is,  because  it  was  not  in  any  respect  like 
a  company  of  brigands  or  pirates.  No  doubt,  like  all  other  societies,  it  had  faults,  and  great  faults, 
and,  like  them  all,  committed  great  crimes;  but  this  admission  will  not  go  the  length  to  justify 
Mr.  Hammer's  description.  His  zeal  against  modern  secret  {societies  has  made  him  mistake  the 
character  of  those  of  the  ancients  altogether.  I  have  little  doubt  that  the  society* was  not  called 
Absassiq  from  being  a  murderous  one,  but  that  a  murderer  was  called  from  it  an  Assassin.  The 
proper  meaning  of  the  word  I  have  given  in  Volume  I.  p.  723.  The  accounts  of  them  were,  as  we 
might  expect^  before  they  were  taken  in  hand  by  Mr,  Hammer,  incomplete— "Ces  details  si  incom- 
*e  plets  par  eux^m^rues,  nous  ont-ils  6t£  transmis  satis  suite^  sans  ordret  sans  aucune  vue  claire  et 
«  piecise."  In  my  first  volume  (ut  supra)  I  have  described  them  as  Ciiabdim  or  Chaldeans  descend- 
ing from  a  very  early  period.  In  one  senbe  I  am  quite  correct;  but  they  probably  did  not  assume 
that  character  which  entitled  them  to  the  name  of  Ishmaelites  till  the  time  of  the  Imam  Ismael, 
the  son  of  Dschafer.3  It  was  certainly  a  very  remarkable  accident,  if  it  were  an  accident, 
that  the  Califate  should  become  divided  into  three  empires.  The  family  of  Ommia  reigned 

1  Given  in  Hammer,  pp,  345, 346.  a  See  supra,  pp  34/ft  348.  3  Hammer,  p.  9. 


BOOK  V.   CHAPTER  III.   SECTION  5.  385 

at  Granada,  in  Spain  5'  the  family  of  Abbas,  at  Bagdad,  on  the  banks  of  the  Tigris ;  and  that  of 
Fatima,  at  Cairo,on  the  Nile. l  Here  we  have  the  three  divisions  of  Shein,  Ham,  and  Japhet—  Europe, 
Asia,  and  Africa.  "Aujourd'hui  encore,  les  princes  des  families  de  Katschar  et  d'Osman  occupent 
*  avec  le  ine'me  titre  les  tr6nes  de  Teheran  et  de  Stamboul ;  les  droits  de  ces  derniers  a  un  pareii 
"  titre  sont  legitimes,  car,  apres  la  conqu&te  de  1'Egypte  par  Selim,  les  insignes  du  Kalifat,  1'ften- 
"  dart,  le  glaive  et  le  manteau  du  prophete,  qui  jusqu'alors  se  gardaient  au  Caire,  furent  confi6s  a 
"  la  garde  de  saintes  villes  de  la  Mecque,  oii  il  naquit,  et  de  Medine,  oft  etait  son  tombeau.  C'est 
"  pour  cela  qu'ils  s'appellent  gardiens  des  deux  saintes  villes.  Padischah  et  Schah,  empereur  et  roi, 
"  Sultan-al-berrein  et  Khakan-albahrein,  sont  des  mots  qui  sigmfient  dominateurs  et  seigneurs  de 
"  deux  parties  du  monde  et  de  deux  mers:|ils  pourraient  aussi  facilement  se  dire  les  protecteurs  de 
"  trois  mintes  vittes,  les  maltres  de  trois  parties  du  monde,  et  les  dominateurs  de  trois  mers,  car 
ee  Jerusalem,  le  Mecque  et  M&dine  sont  en  leur  possession.  Us  eommandent  en  Europe,  en  Asie, 
"  et  en  Afrique  :  enfin,  la  mer  Noire,  la  mer  Rouge,  et  la  mer  Blanche,  baignent  des  contr£es 
"  soumises  a  leur  pouvoir."  2  Where  the  account  above  does  not  exactly  dovetail  into  my  system, 
I  cannot  help  attributing  the  discrepancy  to  Mr*  Hammer's  ignorance  of  the  system,  and  I  suspect 
that  when  the-  Pope  caused  the  Mohamedan  confession  of  faith  to  be  placed  on  the  chair  of  St. 
Peter,  he  was  preparing  Rome  to  become  again  one  of  the  three  holy  cities.  Hannibal  had  shewn 
that  a  march  from  Granada  to  Rome  was  not  impossible.  There  is  no  doubt  that  Jerusalem, 
Mecca,  and  Medina,  were  considered  holy;  but  when  1  recollect  the  circumstances  which  I  have 
adduced  in  my  first  volume  to  shew  that  Mohamed  wished  to  restore  the  world  to  its  primeval 
patriarchal  state,  I  cannot  help  suspecting  that  the  capitals  of  the  three  quarters  of  the  world  were 
originally  called  THE  sacred  cities.  When  the  attempt  to  restore  the  system  failed9  and  the  system 
became  nearly  forgotten,  the  Mohamedans  having  failed  in  conquering  the  whole  world,  the  three 
cities  of  Asia  might  come  to  be  substituted  for  the  others.  I  cannot  help  considering  the  division 
into  three,  and  into  seventy-two  sects,  with  the  seventy-two  helpers,  and  twelve  advisers  of  Moha- 
med, and  twelve  Imams,  to  be  similar  to  the  Triumvirate  of  Rome,  the  twelve  Caesars,  and  the 
seventy-two  free  towns.  These  are  odd  accidental  coincidences. d  I  believe  that  the  Ishmaelites  * 
were  correctly  the  followers  of  Ham,  and  that  is  the  reason  we  find  them  among  the  Fate"mites  of ;: 
Egypt,  who  were  all  Ishmaelites.  The  Persians  are  the  followers  of  Shem,  and  the  Turks  ofj; 
Japhet.  How  the  three  connected  themselves,  whether  in  some  way  by  descent  or  by  the  impo- 
sition of  hands,  with  the  three  ancient  patriarchs,  I  do  not  know  3  but  the  coincidence  of  circum- 
stances is  much  too  complicated  to  have  been  the  effect  of  accident.  The  Ishmaelites  were  at  war 
with  the  Califs  and  the  Christians,  because  they  both  usurped  a  part  of  their  dominions.  Both 
Syria  and  Egypt  were  the  domain  of  Ham ;  and  the  story  of  the  uncovering  of  the  patriarch  by 
Ham,  as  indeed  the  book  almost  says,  was  invented  to  palliate  or  justify  the  usurpation  or  supe- 
riority of  the  other  brothers.  How  the  different  Califs  of  Cairo,  Bagdad,  and  Granada,  made  out 
their  claims  is  very  uncertain;  but  it  appears  that,  in  A.  H*  402,  and  A.  D.  101 15  a  great  meeting  , 
was  held  at  Bagdad,  when  the  claims  of  the  Fat^mites  to  the  Califate  were  declared  to  be  null  and  I 
void.  "  Sous  le  regne  du  Khalife  Kadir-Billab,  tous  les  le*gistes  tinrent  a  Bagdad  une  assemble  * 
**  SECRET.^  dans  laqucllc  les  plus  c£lebres  d'entre  eux  d6clarerent  que  les  pretensions  des  Fat£mites 
u  au  Khalifat  e"taient  nulles  et  sans  fon dement,  et  qu'il  n'y  avait  rien  de  vrai  dans  ce  qu'ils  alle- 


1  Hamroei  on  Assassins,  pp.  21,  22.  *  Ibid.  p.  22, 

8  No  doubt  it  will  be  said,  that  these  numbers  might  be  adopted  from  the  same  kind  of  unmeaning  custom  which 
makes  ns  talk  of  scores  and  dozens;  or,  if  we  have  a  large  number  to  name,  to  say  (t  hundred,  instead  of  ninety-six  or 
ninety-seven  or  one  hundred  and  one  The  probability  of  this  will  depend  on  collateral  circumstances,  and  must  be 
left  to  the  reader's  decision.  I  believe  that  our  habit  of  talking  of,  and  in  preference  adopting,  such  numbers,  hag 
descended  to  us  from  the  microcosmic  superstition,  the  nature  of  which  is  now  forgotten, 
ii.  3  x» 


386  THE  ASSASSINS. 

"  guaient  sur  leur  descendance." l  Here  I  think  we  may  see  why,  in  the  mouths  of  the  other  two 
divisions,  from  whom  alone  we  have  the  history,  the  Ishmaelites  were  Assassins.  If  we  had  the 
Ishmaelian  account,  although  the  others  would  not  be  called  Assassins,  Chasdim,  or  Chaldseans, 
they  would  be  called  robbers.  Here,  in  the  secrecy  of  the  meeting,  the  true  character  of  the 
whole  shews  itself— escapes  out  of  the  crypt— to  our  view.  What  could  be  the  reason  for  keeping 
secret  this  meeting  held  in  Bagdad,  the  capital  city  of  the  enemies  of  the  Ishmaelians  or  Fate- 
mites?  The  circumstance  of  secrecy  here  is  in  perfect  keeping  with  what  I  have  maintained 
throughout  the  whole  of  my  work,  that  there  were  originally  an  esoteric  and  an  exoteric  system, 

I  very  much  suspect  that  Mohamed,  before  he  died,  pretended  to  divide  the  world  into  three  parts, 
or  that  his  followers  pretended  that  he  had  divided  it  anew,  and  that  this  was  done  in  consequence 
of  the  lines  of  Ham  and  Japhet  having  failed,  and  that  therefore  he  had  made  a  new  division,  as 
survivor  of  the  eldest  line,  through  the  son  of  Abraham,  by  the  princess  Hagar.  We  must  not 
forget  that  the  Mohamedans  maintain,  that  Hagar  was  not  a  slave,  but  a  princess.  We  make 
her  a  slave  to  obviate  Mohanied's  claim.  In  Mr.  Hammer's  attempt  to  clear  up  the  claims  of 
the  descendants  of  Mohamed  to  the  Califate  I  see  nothing  but  disputes  and  confusion.  In 
the  secret  meetings,  or  the  meetings  charged  with  secrecy  or  secret  objects,  of  great  bodies  of 
delegates  from  all  parts  of  Asia,  I  confess  I  can  see  nothing  but  men  meeting  to  bolster  up 
the  divine  claim  of  the  person  calling  them  together.  But  still,  it  is  observable  that  the 
object  was  secret,  Why  was  it  secret,  if  the  whole  system  was  not  a  secret  one  ?  It  looks  very 
like  an  acknowledgment  of  the  different  despots,  that  a  real  right  existed  somewhere,  but 
each  of  them  fearing  that  he  should  not  be  able  to  make  out  his  own  claim.  The  whole  object  of 
Mr.  Hammer's  work  is  to  she\v,  from  the  example  of  the  Assassins,  the  danger  or  the  mischiefs 
which  must  arise  to  society  from  secret  societies  5  in  short,  that  secret  societies  must  necessarily 
be  leagued  against  the  welfare  of  mankind.  And,  in  the  original  distribution  of  mankind  into  the 
professors  of  an  esoteric  and  exoteric  religion,  he  is  perfectly  right ;  but  it  by  no  means  follows  that 
those  societies  which  were  formed  upon,  or  arose  from  the  ruins  of,  the  ancient  system,  can  be  so 
considered*  It  was  the  possession  of  secret  doctrines  which  makes  Mr.  Hammer  angry,  and  he  is 
angry  because  he  cannot  help  seeing,  that  in  this  very  society  was  the  origin  of  the  Free-Masons, 
Templars,  &c.,  of  Germany,  of  which  he  and  his  master  are  both  afraid.  He  says,  "  Hassan 
"  qui  jusque-la  avait  cherch6  en  vain  un  centre  ou  il  put  etablir  le  siege  de  cette  puissance 
(f  qu*il  r£vait,  s'empara  enfin  de  la  forteresse  d'Alamout,  dans  la  nuit,  un  raercredi,  6  du 
"  Hjois  de  Redscheb,  483  ans  apres  la  fuite  de  Mohammed,  1090  ans  apres  J^aus-Christ,  et 
"  sept  si&cles  avant  la  revolution  Francaise,  dont  les  premiers  auteurs  furent  des  meinbres  de 
<c  socie'te's  secretes,  qui,  comme  les  Isvnailites,  ne  voulaient  que  le  renversement  des  troms  et  des 
cc  autels"*  In  page  95  he  says,  "C'est  ainsi  que,  pour  atteindre  un  but  presque  semblable,  les 
tG  Pythagoriciens  et  les  J6suites  durent  employer  les  m&nes  raoyeus  que  les  Assassins."  Mr, 
Hammer  represents  the  kings  of  Egypt  to  have  been  the  servile  tools,  the  mere  generals,  of  the 
Priests,  "  dont  le  Lituus,  la  crosse  de  nos  jours,  6iait  le  veritable  sceptre ;"  that  these  priests 
;  taught  idolatry  to  the  populace,  whilst  they  concealed  the  true  dogmas  under  hieroglyphics  and 
symbols  5  that  their  great  secret  was  the  knowledge  of  a  future  state  5  that  the  popular  belief  was 
confined  to  a  terrestrial  life,  the  pretence  for  which  was  to  prevent  the  mass  of  mankind  from 
having  their  minds  diverted  from  the  necessary  pursuits  of  social  life  by  refined  and  abstruse  spe- 
culations respecting  the  futtfre.3  He  adds,  «*  Mo'ise,  initi£  a  la  politique  des  pr&tres  de  I'Egypte* 
ee  et  a  tous  leurs  secrets,  conserva  quelques-unes  de  leurs  sages  institutions,  et  cacha  a  son  peuple 
ce  la  doctrine  de  Timmortalit^  de  F£me$  aussi  la  connaissance  en  fut-elle  enEgypte,  r£serve*e  d'une 

»  Hammer,  p,  34.  *  P.  82.  J  Pp.  61,  62. 


BOOK  V.    CHAPTER  III.   SECTION  5.  387 

'**  maniejre  presque  exclusive  a  la  caste  des  pr£tres,  du  moins  nous  n'en  trouvons  aucune  trace  dans 
"  les  livres  des  H£breux,  except^  dans  le  poeme  Arabe  de  Job,  qui  encore  n'en  fait  pas  partie."1 
He  then  goes  on  to  shew,  that  the  great  object  of  the  Priesthood  was  to  direct  the  energies  of  the 
people  to  the  good  of  the  state.  "  Les  mystfcres,  veritables  bienfaits  pour  les  inities,  n'avaient  rien 
"  de  nuisible  pour  les  profanes.  La  doctrine  occulte  da  moyen  age  de  i'Egypte  etait  d'une  nature 
"  tout  oppose*e :  la  premiere  ne  songeait  qu'a  affermir  le  tr6ne  et  1'autel,  la  seconde  qu'a  les  ren- 
"  verser.2  La  grande  difference  qui  existe  entre  la  construction  de  I'ancieune  Memphis  et  celle 
"  de  la  nouvelle  Kahira  peut  nous  servin.  de  point  de  comparaison  entre  la  doctrine  secrete  de  Tan- 
"  cienne  Acad&nie  d*  H4liopoli$  et  celle  de  la  nouvelle  Maison  des  Sciences" 3  I  have  no  doubt 
that  Mr.  Hammer  is  nearer  the  truth  than  he  himself  is  aware  of.  The  same  doctrines  of  the 
Cabala  or  the  Gnosis  I  firmly  believe  were  taught  in  the  old  and  the  new  academy  of  Egypt.  The 
ancient  philosophers  knowing  very  well  that  the  belief  of  the  truth  of  a  dogma  (such,  for  instance, 
us  that  of  the  Trinitarian  nature  of  the  Godhead)  can  never  be  meritorious,  nor  the  disbelief  of  it 
criminal,  were  not  able  to  see  in  what  manner  speculations  on  such  subjects  were  to  benefit  those 
whose  whole  time  was  required  to  procure  the  comforts  of  life.  The  reasons  here  assigned  seem 
probable  5  they  are  consistent  with  what  we  know  of  the  weak  and  selfish  character  of  man.  The 
Lacuna,  in  the  system  of  the  Hebrews,  is  beautifully  supplied  by  what  I  have  taught  respecting 
their  Cabala,  The  example  of  the  great  Temple  of  this  little  mountain-tribe,  whose  secret  books 
have  fortunately  reached  us,  may  be  considered  only  as  one  example  of  the  other  great  temples  of 
the  world.  It  is  very  interesting  to  observe  Mr.  Hammer  lauding  the  ancients  for  keeping  their' 
fellow-creatures  in  debasement  and  ignorance,  for  the  support  of  the  throne  and  the  altar,  but 
reprobating  the  same  system  in  modern  Egypt,  because  it  was  not  the  system  of  his  own  sect* 
Hakem  Bemrillah,  whom  Mr.  Hammer  calls  (p,  54)  the  most  stupid  of  tyrants  of  whom  the  his- 
tory of  Islamism  speaks,  who  was  the  sixth  of  the  Fatfcmite  Califs,  about  A,  D,  1004,  established 
or  greatly  enlarged  the  college  or  lodge  at  Cairo,  called  Darol-Hikmet  or  the  house  of  wisdom^ 
which  he  abundantly  provided  with  books  and  mathematical  instruments,  and  celebrated  profes- 
sors, and  a  revenue  of  257,000  ducats.  In  this  institution  all  the  sciences  were  publicly  taught, 
AS  WELL  AS  THOSE  OF  THE  SECRET  DOCTRINE,  which  the  Koran  was  believed  to  contain.  The 
secret  doctrines  or  mysteries  were  only  taught  by  degrees,  or  initiations  or  gradations  from  lower 
to  higher  ranks.  "Dans  le  sixi&me,  on  enseignait  que  toute  legislation  positiveinent  religieuse 
"  devait  &tre  subordonne'e  a  la  legislation  g6n£rale  philosqphique.  Les  doctrines  de  Platon, 
"  d'Aristote,  et  de  Pythagore,  £taient  citees  comme  des  preuves  logiques  et  foadamentales." 4 
Mr.  Hammer,  after  this  admission,  goes  on  to  shew,  that  the  secret  doctrines  were  of  the  most 
pernicious  kind ;  but,  as  they  were  secret,  it  is  very  certain  he  can  know  nothing  about  them,  and 
what  he  says  must  be  looked  on  as  mere  calumnies*  The  college  built  at  Cairo  was  (like  that  at 
Cambridge,  and  the  Temple  church  in  London)  only  rebuilt  in  or  about  the  twelfth  century,  A»  D. 
1123.  As  the  society  of  Assassins  and  Templars  were  (I  have  no  doubt)  of  the  same  philosophy 
or  religion,  the  previous*  existence  of  the  College  at  Cairo  raises  a  strong  ground  for  belief  that 
they  existed,  in  fact,  long  before  the  building  of  it.  It  appears  that,  in  the  beginning  of  the 
twelfth  century,  the  house  of  wisdom  at  Cairo  was  destroyed,  but  soon  after  restored,  though  in  a 
new  place.  This  was  about  the  time  when  the  London  Temple- church  was  rebuilt,  in  a  new 


1  Hammer,  p.  63. 

*  In  simple  English,  according  to  Mr.  Hammer,  one  was  to  enslave  the  people,  the  other  to  liberate  them,    But 
whether  the  latter  deserved  this  unconscious  eulogium  may  be  doubted. 
»  Hammer,  p.  64.  4  P.  58. 


388  THE  ASSASSINS, 

place,  and  I  think  also  when  the  churches  at  Cambridge  and  Northampton  must  have  been  rebuilt 
on  their  ancient  Saxon  foundations.  This  causes  me  to  suspect  that  about  that  time  there  must 
have  been  some  general  persecution  of  the  order  and  destruction  of  their  buildings ;  and,  perhaps, 
on  its  nominal  renewal,  it  may  have  taken  the  name  of  Teutonic  or  St.  John  or  Templar.  These 
were  in  fact  all  the  same  societies,  as  much  as  modern  Templars,  Rossicrucians,  and  Masons  are; 
for  they  are  really  very  little  more  than  different  lodges  of  one  order.  They  have  as  little  varia- 
tion as  could  be  expected  in  two  long  and  distantly- separated  lodges.  Mr.  Hammer  shews  that 
the  Assassins  were  not  a  dynasty,  but  a  confr4riey  an  order.  uC'e*tait  sirnplement  un  ordre  comme 
"  celui  des  chevaliers  de  Saint-Jean,  des  chevaliers  Teutoniques  ou  des  Templiers/'  (P.  90.) 
Again,  "  Les  Chretiens  et  les  Infid&les,  les  ordres  chevaleresques  et  celui  des  Assassins  se  conju- 
'*  rdrent  en  mdme  temps  pour  renverser  IMslamisme  et  les  princes  de  cette  religion.'*  (P.  103.) 

After  censuring  D'Herbelot  and  Deguignes  for  considering  the  Assassins  as  a  dynasty,  Mr.  Ham- 
mer says,  "Tout  ne  prouve-t-il  pas  au  contraire  1' existence  d'un  ordre?  Les  Assassins  n'ont-ils 
c*  pas  des  Prieurs,  un  Grand-raaitre,  des  reglemens,  une  religion  specialc  tout  comme  1'ordre  deb 
"  chevaliers  Hospitallers,  celui  des  chevaliers  Teutoniques  et  des  Templiers  ?"  (Pp.  197>  198.) 
Again,  "Nous  avoris  plusieurs  fois  indique  les  analogies  qui  existent  entre  1'ordre  des  Assassins 
"  et  d'autres  ordres  contemporains  on  post^rieurs :  c'est  vraisemblablement  par  1'influence  de& 
"  croisades  que  1'esprit  de  1'Orieni  s'est  reflechi  dans  celui  de  1'Occident.  L'ordre  ou  ces  analo- 
"  gies  sont  plus  frappantes  est  incontestablement  celui  des  Templiers :  lews  statute  occultes, 
"  sp&nalement  ceux  qui  concern ent  le  me*pris  de  la  religion  positive  et  1'accroissement  de  leur 
"  domination  par  la  conquite  des  citadelles  et  des  chateaux  forts,  paraissent  avoir  kits  les  m&mes 
"  que  ceux  des  Ismailites,  Les  Assassins  portaient  des  habits  Wanes  et  des  bandelettes  rouges, 
w  les  Templiers  un  manteau  blanc  et  une  croix  rouge ;  c'ebt  encore  un  point  de  ressemblance  tres- 
"  reinarquable."  (P.  339.)  I  have  no  doubt  of  the  identity  of  the  two  orders,  and  that  the  Sophee 
,  or  Gnostic  doctrines  were  the  bond  of  union.  While  Mr.  Hammer  (pp.  89,  90)  represents  the 
chief  of  the  Assassins  to  have  been  neither  priest  nor  king,  and  only  to  have  taken  the  title  of 
Scheik  or  Sage  or  Old  Man  of  the  Mountain,  he  yet  asserts  that  he  claimed  all  power.  This  is 
very  like  what  we  may  perceive  of  the  person  at  Caracoru,m,  when  the  puissant  Gengis  Khan 
applied  to  him  for  inauguration^  and  is  at  the  present  moment  claimed  by  the  Sheriff  of  Mecca,  in 
the  dispute  between  the  rulers  of  Egypt  and  Constantinople .  (April,  1833.)  In  several  places  l 
Mr.  Hammer  distinctly  admits,  that  the  secret  doctrines  of  the  Ishmaelites  existed  at  Cairo  before 
the  existence  of  the  society  of  the  Assassins  founded  by  Hassan  Sabah.  All  that  this  amounts  to 
is,  that  he  was  the  first  person  who  got  possession  of  the  castle  of  Alamout  or  Almont,  and  of  many 
others  in  the  mountains  near  the  Caspian  Sea.  Hammer  also  says,  "Le  Grand- inaitre,  ses 
"  Prieurs  et  ses  missionnaires  allaient  partout  r£p£tant  qu'ils  voulaient  la  domination  non  pour 
"  eux  ou  pour  Favantage  de  1'ordre,  mais  au  nom  de  I'lmam  invisible,  dont  ils  se  disaient  les  en* 
"  voycSj  et  qui  parattrait  a  la  fin  lui-m&me  pour  proclamer  ses  droits  £  Teuipire  du  monde  entier." 
(P.  143.)  Here  creeps  out  the  claim  of  the  followers  of  Hjam,  the  Fat&nites,  to  the  first  .rank,  to 
the  archierarchy :  and  here  the  doctrine  of  the  Millenium  shews  itself.  It  is  admitted,  (p.  176,) 
that  Hassan,  the  second,  assumed  to  be  the  real  Imam.  But  this  was,  I  think,  after  the  failure  of 
the  Fat^ mites  of  Egypt.  But  in  the  order  of  their  historical  accounts  there  is  much  difficulty.  It 
appears  that  some  of  the  Assassins  were  men  of  high  intellect,  and  that  Hassan  «*  assez  instruit 
"  dans  les  theories  philosophiques,  il  se  croyait  t'unigue  savwit  de  son  temps,  dans  cette  branche 
"  de  connaissances  comme  dans  toutcs  les  autrea."  Here  the  unique  savant  alludes  to  Hassan's 


See  Hammer,  p. 


BOOK    V.   CHAPTER   III.   SECTION   5.  389 

being,  in  the  opinion  of  his  Followers,  a  renewed  incarnation  of  divine  wisdom,  like  the  Pope,  or  the 
Lama  of  Tibet.  In  every  part  of  the  history  of  the  Assassins  the  most  devoted  fanaticism  shews  itself 
— a  fanaticism  which,  if  a  tenth  part  of  what  Mr.  Hammer  has  said  be  true,  never  has,  perhaps,  been 
exceeded.  "  Nous  possedons  de  lui  un  grand  nombre  de  trails  de  philosophic  et  tie  jurisprudence^  mais 
"  ce  n'est  pas  le  lieu  de  les  citer."  (It  is  unfortunate  that  no  place  has  been  found  to  cite  these  curi- 
ous works  \  but  it  is  a  valuable  admission  that  they  exist  or  have  existed.)  "Ces  Etudes  e'taieiH 
"  un  homage  rendu  non-seulement  aux  institutions  du  fondateur  de  1'ordre,  qui  profond^m&it  verse 
"  dans  les  sciences  matMmatiques  et  m&aphysiqms,  avait  amassfe  au  chateau  d'Alamout"  or  Almont 
"  une  pi£cieuse  collection  de  livres  et  d'instrumens,  mais  encore  a  Tesprit  de  son  si^cle,  pendant  le 
"  cours  duquel  la  civilisation  de  la  nouvelle  Perse  atteignit  son  plus  haut  degre  et  la  philosophic 
"  et  la  pofeie  prirent  le  plus  brillant  essor.  Son  regne  de  46  ans  vit  naitre  et  niourir  uue  pl&ade 
**  de  po£tes  Persans  plus  illustre  que  celle  des  Alexandrins  sous  les  Ptol£mees  et  que  celle  des 
"  poetes  Franpais  sous  Frai^ois  ler."  (Pp.  176,  1770  And  yet  we  are  taught  to  believe  that 
these  Assassins,  the  authors  of  these  fine  works,  around  whom  all  the  worth  and  talent  of  the 
world  appear  to  have  been  collected  in  the  castle  of  Alamout  or  Almont,  were  a  mass  of  infamy, 
unmixed  with  any  thing  of  good.  What  fools  Mr.  Hammer  takes  all  his  readers  to  be !  The  true 
character  of  the  whole  history  shews  itself  in  the  account  of  the  great  meeting  of  savants  which 
was  called  in  Persia  by  the  Abbassides,  against  these  people,  their  doctrines,  and  their  claims. 
But  every  nerve  is  strained  by  Mr.  Hammer  to  persuade  his  readers,  that  the  whole  was  a  tem- 
poral struggle  for  power,  not  one  of  religion  or  principle.  Speaking  of  the  death  of  a  great  philo- 
sopher, (p,  1/9,)  he  says,  "Comme  sa  doctrine  £tait  consid<5ree  par  le  college  des  Ugistes  comme 
"philosophise,  C'EST-A-DIRE  COMME  ATHJEE,  chacun  pouvait  le  tuer  avec  impuniteY'  Here  we 
see  a  probable  reason  for  the  assassinations  by  the  Assassins — for  I  think  there  can  be  no  doubt 
that  they  did  commit  them  in  great  numbers  as  reprisals— but  that  they,  with  the  aid  of  fanaticism, 
which  was  wanting  to  their  opponents,  who  were  as  guilty  as  themselves,  beat  them  at  the  game. 
It  was  not  mere  villany  which  made  seventy  thousand  Fddawis  (pp.  210 — 212)  await  the  orders  of 
the  old  man  or  Imam1  to  throw  themselves  from  the  battlements  of  his  castle  to  shew  their  devo- 
tion to  him.2  It  was  fanaticism  or  religious  principle  alone  which  could  do  this.  We  are  taught 
to  believe  that  the  writers  of  the  fine  works  above  alluded  to  were  the  enemies  of  mankind,  though 
these  works  were  calculated  to  be  generally  useful.  The  whole  concludes  with  a  general  denun- 
ciation of  their  works,  not  a  refutation  of  them ;  and,  at  last,  when  they  are  conquered  by  the 
sword  of  the  successors  of  Japhet  from  Caracorum,  by  a  general  ignition  of  these  works,  (P.  239.) 
Yet  it  seems  some  of  them  have  yet  escaped  5  but  we  must  not  expect  to  obtain  them  through  the 
medium  of  Mr.  Hammer.  He  says  (p.  198),  "Ce  qui  donne  encore  &  notre  opinion  plus  de  force 
**  et  de  probabilite,  c'est  1'existence  des  Merits  de  Raschideddin,  qui>  jusqu*&  ce  jour,  ont  et£  con- 
served in  Syrie  par  un  reste  des  Ismailites." 3  "On  y  voit  clairement  que  Tauteur  avait  une  con- 
"  naissance  ^tendue  des  livres  sacre's  du  Christianisme."  (P.  199.)  It  appears  that  the  Mogul 
gave  directions  to  the  historian  Atamelik  JDschowai'ni  to  search  the  libraries  of  the  Ishmailites  at 
Alamout,  and  to  destroy,  in  fact>  every  thing  which  could  make  known  the  truth.  ct  II  rait  *t  part 
"  les  Korans  et  d'autres  livres  prgcieux,  et  livra  ensuite  aux  flamraes,  non-seulement  tons  les 


1  It  is  a  singular  thing  that  the  origin  and  meaning  of  the  word  Imam  should  be  totally  unknown, 
*  Whatever  was  the  age  of  the  chief  of  the  Assassins  he  was  always  called  old  man.    This  arises  from  the  mistake  ia 
later  and  ignorant  writers  in  not  perceiving  that  what  we  call  a  Sage,  did  not  necessarily  mean  an  old  mm;  bat  only  a 
sage  one— a  possessor  of  wisdom.    This  is  the  reason  why  the  Buddha  of  Wales,  Ireland,  Scotland,  and  India,  is  always 
called  Old  Man. 
3  Extraits  d'tm  livre  des  Ismae'lis  pur  M.  Rousseau,  tir6  du  LII  eahier  des  Armales  des  Voyages. 


390  THE  ASSASSINS. 

if  ouvrages  philosophiques  et  impies  de  1'ordre  des  Assassins,  mais  m£me  tous  les  instrumens  qui 
"  servaient  a  l'6tude  des  math£matiques  et  de  Tastronoraie/3  (P.  278.)  After  the  history  of  thib 
destruction  Mr.  Hammer  informs  us,  (p.  279,)  that  the  historian  preserved  documents  from  which 
he  formed  a  short  biography  of  the  founder,  Hassan-Sabah :  "Cette  esquisse  a  servi  a  tous  les 
"  auteurs  Persans,  entre  autres  a  Mirkhond  et  a  Wassaf,  qui  ont  Tun  et  1'autre  traite  ce  sujet  avec 
"  assez  de  talent,  et  Font  souvent  mis  a  profit.  Naus-m&nes,  nous  avons  suivi  pas  a  pas  ces  deux 
"  historiens"  I  think,  after  this  development  of  the  source  whence  the  history  of  the  Assas- 
sins is  drawn  by  Mr.  Hammer,  my  reader  will  not  be  much  surprised  at  the  account  which  he 
has  seen  is  given  of  them.  The  war  between  the  Calif  of  Bagdad,  the  Imam  of  Alamout  and 
the  Emperor  of  the  Mogols,  or  Sch&h  of  Khowaresm  (probably  Korasan)  is  said  to  have  arisen  in 
consequence  of  a  preference  given  to  the  standard  of  the  Calif  before  that  of  the  Emperor  of  the 
Moguls  or  Mongols.1  "Ce  dernier  s'approcha  de  LA  VILLB  DU  SAJLUT,  a  la  t£te  d'une  arm£e  de 
"  trois  cent  mitle  homines,"  to  attack  the  Calif,  who  sent  the  famous  Schehabeddin-Seherwerdi, 
who,  to  his  harangue,  received  the  following  answer:  "C'est  Wen :  Thomme  qui  rev£tu  du  man- 
"  teau  de  prophete,  regne  coinme  son  successeur  sur  les  fideles^  devrait  poss6der  toutes  ses  quali- 
cc  tes :  mais  je  n'en  trouve  aucune  dans  les  descendans  de  la  famille  d' Abbas."  (P,  224.)  For 
some  reason,  the  real  nature  of  which  we  may  easily  guess,  Hassan  Sabah,  the  second,  pretended 
to  burn  his  books ;  but  it  appears  that  he  only  pretended  to  do  it,  or  if  he  did  it,  he  kept  copies. 
This  Mr.  Hammer  stigmatises  as  a  shocking  act  of  hypocrisy.  There  was  probably  something 
good  iu  them  which  the  despots  in  league  against  the  Assassins  could  not  refute,  and  durst  not 
expose  to  the  view  of  their  subjects.  It  is  perfectly  clear  to  me  that  there  must  have  been  some- 
thing good,  and  very  good,  or  professing  to  be  very  good,  in  the  system,  or  it  would  not  have 
caused  seventy  thousand  persons  to  be  ready  at  all  times  to  sacrifice  their  lives  in  its  support,  at 
the  nod  of  their  leader.  We  ought  never  to  forget  that  a  person  who  is  not  a  hypocrite,  but  a 
sincere  fanatic,  always  imagines  that  his  cause  is  good, — A  fanatic  in  intentional  evil  never  ex- 
ibted,  I  think,  if  we  divest  our  minds  of  prejudice,  we  shall  see  that  all  the  great  emperors  or 
conquerors  were  devotees — fanatics.  They  were  generally  also  fatalists.  If  we  do  not  take  these 
considerations  into  the  account  we  shall  form  but  a  very  imperfect  idea  of  the  real  state  of  the 
ancient,  and  particularly  the  eastern,  world.  I  think  it  is  very  likely  that  superstition  as  well  as 
policy  moved  Gengis  Khan  to  go  for  investiture  to  Caracormn.  We  ought  never  to  lose  sight  of 
.  this  fact,  that,  whether  mere  mythos  or  matter  of  fact,  the  doctrine  of  Genesis  has  been  the 
'  moving  cause  of  the  conduct  of  almost  all  the  world  from  the  very  earliest  time.  It  was  not  a 
j  book  confined  to  the  Jews,  but  a  book  of  the  secret  masteries  of  the  whole  world,  which  appears  to 
*  us  to  be  confined  to  the  Jews,  becau&e  their  secret  books  are  those  only  which  have  been  preserved. 
We  have  direct  and  unquestionable  proof  that  the  mythoses  of  Jerusalem  and  Eleusis  were  the 
same ;  then  what  must  the  history  of  this  mythos  have  been  ?  **  La  puissance  des  IsmaUites 
«e  <?tait  detruite,  ks  chateaux  forts  du  Grand-rnattre  avaient  6t6  conquis,  leur  troupes  massacr£eb 
"  et  disperses,  et  leur  doctrine  publiquement  condamate.  Toutefois,  elle  fut  encore  enseignee 
"  en  secret:  1'ordre  des  Assassins,  conrae  celui  des  J6suites,  subsista  long- temps  encore  apr&s 
"  avoir  6te  supprime,  surtout  dans  le  Kouhist&n,  province  h6riss£e  de  montagnes  et  peu  favorable 
"  aux  recherches  de  pers£cuteurs."  (P*  320.)  But  now  arises  the  question,  What  was  taught  in 
secret  ?  Was  it  merely  to  murder?  I  know  not  what  it  can  have  been  but  the  secret  doctrines 
of  Sopheism — so  universally  disseminated,  and  so  universally  persecuted.  Mr.  Hammer  says, 
(p.  330,)  that (( Les  debris  de  Tordre  des  Ismailites  se  sont  maintenus  jusqu'a  ce  jour  en  Perse  et 


Pp.  223,  224. 


BOOK   V.   CHAPTER  III,   SECTION  6.  391 

"  en  Syrie,    Mais  uniquement  comme  une  des  nombreuses  sectea  d'h&ltiques,  qui  se  sont  £lev£es 
"  du  sein  de  rislamisme,  sans  pr&ention  au  pouvoir,  sans  moyen  dc  recouvrer  leur  influence 
"  pass£,  dont  du  reste  Us  paraissent  avoir  perdu  le  souvenir.    La  politique  r£volutionnaire,  et  la 
"  doctrine  mysterieuse  de  la  premiere  loge  des  Ismailites,  ainsi  que  la  meurtrifcre  tactique  des 
"  Assassins  leur  sont  tgalement  etrangeres :  leurs  ecrits  sont  un  melange  mforme  de  traditions  em- 
"  prunt&s  &  rislamisme  et  au  Christianisme,  et  de  toutes  les  folies  de  LA  TH^OLOGIB  MYSTIQUE." 
Here,  in  the  last  sentence,  we  have  good  grounds  for  suspicion,  or,  perhaps  I  ought  to  say  belief, 
that  we  have  a  proof  of  what  I  have  before  said  respecting  the  Sopheistic  character  of  the  Ishmae- 
lites ;  and  that,  however  corrupted  it  may  still  be,  they  retain  a  remnant  of  the  ancient  Gnosis, 
They  still  remain  in*  existence  as  a  sect,  and  are  scattered  over  extensive  countries  as  far  as  India  5 
they  still  have  an  Imam  at  their  head,  "  qui  reside  sous  la  protection  du  Schah  a  Khekh,  village 
((  sur  le  territoire  de  Roum.    Comme  d'apr&s  la  doctrine  des  Ismailites,  I'lmam  est  un  rayon 
"  incarnS  de  la  divinite,  Tlmam   de   Khekh   a  encore  aujourd'hui  la  renomm^e  de  faire  des 
*e  miracles,  et  les   Ismailites  —  vont  en  pelermage,  des  bords  du  Gange  et  de  1'Indus,  pour 
"recevoir  a  Khekh  la  benediction  de  leur  Imam,"     (Pp.  330,  331.)     Mr.  Hammer  says,  they 
are  called  Souweidani,  which  I  call  Soufidani  or  Sophees,  and  KhisreVi,  which  I  call  Csesa- 
reans  or  Kaisar-ians.    He  adds,  "  Us  sont  ainsi  appeles,  ceux-l£  du  nom  d'un  de  leurs  anciens 
"  Scheikhs,  ceux-ci  a  cause  de  leur  veneration  particuli&re  pour  le  prophete  Khiser  (Elias),  le  gar- 
"  dien  de  la  source  de  vie."    (P.  331.)    Here  we  have  the  Carmelites,  the  Essenes,  and,  probably, 
the  real  origin  of  the  name  of  Caesar.    The  doctrine  of  the  Ras,  the  Gnosis,  connects  them  all* 
They  dwell  about  Mount  Masziat,  which  is  thus  called  as  the  mount  of  the  Saviour.1    Their  Iniam 
is  only  a  little  Lama,  like  him  of  Tibet.    Nothing  can  be  more  mean  or  contemptible,  perhaps 
detestable,  than  the  state  to  which  they  are  now  reduced,    Mr.  Hammer,  near  the  end  of  his 
work,  thus  concludes  :  "  La  constitution  de  la  loge  du  Caire,  la  sferie  gradu6e  des  initiations,  les 
"  denominations  de  maitres,  de  compagnons,  d'apprentis,  la  doctrine  publique  et  la  doctrine  secrfcte, 
u  le  serment  d'ob&ssance  passive,  nous  retrouvons  tout  cela  dans  ce  que  nous  avons  vu,  lu  ou 
"  entendu  de  nos  jours,  sur  les  soci£tes  secretes  qui  ont  £t6  les  instrumens  de  tant  de  revolutions ; 
**  et  si  nous  cherchons  des  comparaisons  dans  I'histoire  moderne,  nous  verrons  que  la  procedure 
"  des  tribunaux  secrets  de  plusieurs  ordres  d'Allemagne  offrait  aussi  quelque  ressemblance  avec 
"  celle  de  1'ordre  des  Assassins."2    (P.  340.)    And  here  we  may  see  the  secret  reason  which  in- 
fluenced Mr.  Hammer  to  adopt  every  calumny  against,  and  to  misrepresent,  the  Assassins. 

6.  Mr*  Niebuhr,  speaking  of  the  landed  tenure  of  Italy,  says,  the  "general  ekaractemtic  was  the 
"  principle  that  all  landed  property  is  derived  from  the  State,  and  that  the  Conqueror  acquires  a 
"  title  to  it ;  so  that  the  exercise  of  his  acquired  ownership  depends  entirely  upon  his  own  will 
"  and  pleasure,  whether  he  shall  tolerate  the  original  occupants  or  not,  on  condition  of  a  rent."3 
Here,  I  apprehend,  is  the  identical  system  of  India  and  Europe,  in  its  most  simple  form — the 
farmers  or  ryots  or  feudatories  holding  their  lands  by  payment,  a  redditio,  of  part  of  the  produce, 
and  many  facts  unite  to  prove  that  party  a  tenth.  I  have  no  doubt  that  the  first  GREAT  wars  (Ma- 
habarats)  were  between  the  sovereigns  or  High-priests  or  Pontiffs  about  the  presidency  o?er  the 
whole  world — as  to  which  was  the  representative  of  the  elder  branch.  With  these  the  cultivators 
or  feudatories  would  have  little  or  no  concern.  In  those  early  times  there  was  no  such  thing  as 
our  land-holder  or  country  gentleman.  We  see  here  the  origin  of  the  thirst  after  universal  empire. 


1  This  word  is  spelt  Masziat,  M&iade,  Masiaf,  Masiath,  and  Mosiab,    (P.  363.)    In  the  time  of  the  Crusades  it  was 
the  chief  place  of  the  Assassins.    When  I  recollect  their  doctrines  of  the  metempsychosis  and  a  divine  incarnation,  I  | 
cannot  doubt  that  I  have,  above,  given  its  true  meaning,  in  the  word  S&viwr. 

*  "  De  Kopp,  Constitution  des  Tribunaux  secrets  en  Westphatie."          »  Eoman  Hist  Vol.  I.  p.  122.  Walter's  Ed. 


392  NIEBUHR  ON   LANDED  TENURES    RENEWED. 

This  gave  rise,  after  some  time,  to  what  Mr.  Niebuhr  has  noticed— that  "  it  was  a  peculiar  notion 
tfc  of  this  people,  that  every  war  conferred  this  right,  though  waged  without  any  appearance  of 
"  extermination,  but  on  the  ordinary  grounds ;  and  this  right  existed  also  between  nations  of  one 
"  stock,"1  Tt  has  been  judiciously  observed  by  a  writer  in  the  Philological  Musaeum,2  that 
Niebuhr  has  shewn,  that  **  the  primary  and  essential  distinction  between  the  patricians  and  ple- 
"  beians,  who  were  not  an  aristocracy  and  a  rabble,  as  the  writers  of  the  Augustan  age,  and,  as 
"  following  in  their  wake,,  all  the  historians  of  modern  times  imagined.,  but  two  several  nations— 
"  the  one  domineering,  the  other  dependent,  like  the  Normans  and  Saxons,  to  take  an  instance, 
"  during  the  first  centuries  after  the  conquest,  or  like  the  English  settlers  and  the  native  Irish/* 
Here  we  have  the  exact  picture  of  the  Chaldaean  or  Druidical  or  Brahmin  caste,  with  greatly  and 
out-of-all  proportion  superior  knowledge,  and  therefore  superior  power,  coming  fiom  the  East  and 
taking  possession  of  the  countries  occupied  by  the  Aborigines — ignorant,  naked,  and  defenceless ; 
split,  probably,  into  numbers  of  little,  unconnected  tribes,  and,  perhaps,  after  the  first  alarm, 
grateful  to  their  conquerors  for  peace  and  security* — This  may  remind  us  of  Abraham  and  his  318, 
trained  or  initiated  in  his  own  house,  who,  in  his  war  with  the  five  kings,  probably  employed  under 
their  command  thousands  of  mercenaries  !  But  it  is  very  difficult  to  discover  in  the  Roman  state 
the  difference  between  the  Plebes  and  the  Clientele  or  Tenants.  Mr.  Niebuhr  acknowledges  that 
they  became  amalgamated  into  one.  I  apprehend  the  Plebes  were  the  occupiers  of  the  lands, 
uhose  ancestors  were  what  we  call  tenants  in  capite  of  the  first  Pontifical  government.  The  Clien- 
teles were  occupiers  to  whom  the  sacerdotal  order,  who  were  the  successors  of  the  Pontiff,  let 
their  domain  lands,  or  the  lands  of  which  they  had  acquired  the  possession,  at  first,  probably,  under 
the  pretence  of  supplying  their  families  with  necessaries,  (as  our  Parsons  possess  their  Glebes,) 
but  which  were  by  degrees  increased,  till  they  possessed  large  tracts.  The  remains  of  the  caste 
are  well  marked  in  the  prohibition  of  the  marriage  of  Patricians  with  the  class  of  Equites  or  Plebes. 
The  Roman  state  was  essentially  agricultural*  It  had  originally  neither  trade  nor  navy ;  and  when 
it  admitted  other  towns  to  the  freedom  of  Rome,  I  believe  this  was  confined  to  the  plebes  or  occu- 
piers of  lands  only,  except  in  some  particular  instances  where  the  nobles  of  those  towns  were 
admitted  to  Roman  citizenship;  but  in  this  case,  I  think,  they  were  admitted  into  the  class  of 
Patricians,  if  not  into  the  Senate,  or  among  the  Patres  Conacripti*  Mr.  Niebuhr  correctly  observes, 
that  the  Clients  were  to  the  Gentes,  what  the  tenantry  were  to  the  Lairds  in  the  Highlands  of 
Scotland.  I  apprehend  the  family  of  the  Julii  or  of  Caesar  is  an  example  of  a  foreign  noble  admit- 
ted to  the  right  of  citizenship.  The  J£3ii,  the  Fabii,  the  Lamii,  perhaps  furnish  other  examples ; 
and  I  suspect  that  when  great  numbers  of  these  foreign  nobles  became  Roman  citizens,  the  old  Pa- 
tricians adopted  the  devise  of  enrolling  themselves  as  sole  members  of  the  senate,  to  keep  out  the 
others,  who,  though  admitted  into  the  state,  were  nevertheless  excluded  from  the  exercise  of  the 
powers  of  Government — whence  the  Senators  were  called  Patres  ConscriptL  They  were  our  En- 
glish House  of  Peers— the  foreigners  were  our  Scotch  and  Irish  Peers,  The  latter  would  vote  only 
as  Knights*  The  knights  in  all  states,  I  believe,  \vere  the, same.  They  answer  to  the  military 
caste  of  India.  They  were  the  richest  of  the  Plebes,  who  could  afford  to  arm  themselves  and  serve 
on  horseback.  By  degrees  they  grew  into  a  separate  caste  5  and,  I  think  it  not  unlikely,  that  they 
might,  in  some  cases,  have  the  vectigal  remitted  to  them  for  their  services.  Thus  we  have,  as  in 
India,  the  priests,  the  warriors,  the  farmers,  and  the  of  croAXo*  constituted  the  fourth  class.  The 
bame  natural  cause  produced  nearly  the  same  natural  effect  in  India  and  in  Europe.  We  have 
nearly  lost  the  fourth  caste ;  but  it  may  just  be  seen,  with  its  subcastes,  in  the  crafts  or  corpora- 


Roman  History,  Vol.  Itp.  \22,    Walter's  Ed,  No,  I,  p,  199. 


BOOK  V.   CHAPTER   III.   SECTION  6.  393 

lions  of  our  towns.  We  must  never  forget  that  the  Roman  writers,  such  as  Festus,  &c,, 1  acknow- 
ledge that  those  matters  were  only  pretended  to  be  understood  by  erudite  lawyers.  Although  there 
was,  I  think,  no  legal  distinction  between  a  Plebs  and  a  Client,  each  being  entitled  to  vote  in  the 
assemblies,  yet  I  do  not  doubt  that  there  was  a  very  great  and  marked  distinction  between  them, 
arising  from  the  absolute  independence  of  the  former,  and  the  dependence  of  the  latter  on  the 
noble  under  whom  he  held  his  land.    I  have  little  doubt  that  the  Plebes  or  farmers,  or  occupiers  of 
the  lands,  to  whom  they  were  let  or  granted  by  the  sacred  order,  could  sell  or  part  with  the  lands 
as  they  pleased,  'the  new  owner  always  continuing  subject  to  the  vectigaL     In  this  manner  indivi- 
duals of  the  Plebes  became  very  wealthy.    The  struggles  between  the  Patricians  and  the  Kings,  the 
traditions  of  which,  and  nothing  more,  remain  to  us,  were  only  the  natural  contests  between  the 
high-priests,  as  to  who  should  be  king  and  priest  when  the  great  pontifical  government  fell  to  pieces. 
The  whole  mythos — the  immaculate  conception,  death,  &c.,  is  found  in  the  History  of  Servius  Tul- 
lius.2    Servius  Tullius  was  the  first  xvho  had  the  glory.     Mr.  Niebuhr  has  observed,  that  every 
city  in  the  West,  from  Tyre  to  Gades,  had  a  senate  and  general  assembly,  and  that  all  the  confe- 
deracies of  early  nations  were  based  on  religion*    This  is,  no  doubt,  true,  and  for  many  generations 
this  principle  secured  to  the  noble  priesthood,  the  initiated  or  sacred  caste  of  nobles,  the  empire 
over  their  fellow- creatures.    As  the  first  system  went  to  pieces,  of  course  systems  differing  in  some 
respects  would  arise  in  different  countries.    I  must  again  remind  my  reader,  if  he  should  ask  why 
we  have  not  accounts  of  the  system  which  I  endeavour  to  disclose,  that  the  Roman  writers  ail 
acknowledge,  that  every  thing  connected  with  these  subjects  was  involved  in  darkness  and  doubt. 
Niebuhr3  says,  the  accounts  of  the  historians  "  differ  materially  from  each  other,  because  neither" 
of  them  "  was  explaining  the  institutions  of  his  own  times,  or  those  nearly  approximating,  but 
"  matters  entirely  obsolete,  and  rendered  the  more  obscure  because  things  wholly  different  in 
"  nature  had  assumed  the  ancient  names."     The  very  terms  of  law,  respecting  the  nature  of  the 
possession  of  lands,  were,  like  every  other  matter  relating  to  them,  subjects  of  dispute  with  the 
lawyers.    Thus  Festus  gives  one  definition  of  possessio,  Javolenus  another.4     All  these  doubts 
arose  from  the  fact,  that  the  original  principle  of  the  sacerdotal,  feudal  system  was  lost,  like  the 
original  of  our  own  common  law,  and  was  endeavoured  to  be  made  out,  like  our  law,  from  un- 
written tradition  and  decisions  of  former  judges,  and  from  reasoning  upon  the  two*    I  think  there 
can  be  little  doubt  that  the  Sacerdotal  order  was  at  first  strictly  hereditary,  and  for  some  tiaie  this 
would  answer  very  well;  but  I  believe  we  may  take  it  for  a  settled  matter,  that  an  exclusive 
order,  of  the  nature  of  an  aristocracy,  will  not  last  a  long  time,  but  will  dwindle  away — first  into 
an  oligarchy,  and  at  last  die.   This  tendency,  I  imagine,  was  the  cause  of  the  admission  of  persons 
into  the  order  by  initiation,  which  was  adopted  as  a  mode  of  keeping  up  the  numbers.    In  Vol.  VI. 
p.  Ill,  of  Lord  Kingsborough's  Antiquities  of  Mexico,  an  account  "is  given  of  a  correspondence 
between  Cortes  and  the  Emperor,  recommending  him  to  get  a  grant  of  the  tithes  from  the  Pope, 
Alexander  the  Sixth,  which  was  refused  5  but  the  Emperor  hereby  acknowledged  the  right  of  the 
Pope  to  the  tithes.    This  shews  the  truth  of  the  theory  I  advocate.    The  Pope  is  said  to  have 
given  all  the  new-found  countries  to  the  Spaniards  j  but,  in  fact,  he  enfeoffed  the  king  of  Spain  in 
them—reserving  lo  himself  the  Vectigal  or  Ashera.    Protestants  never  cease  abusing  the  Pope  for 
his  arrogance  in  giving  away  those  countries :  the  truth  is,  they  have  not  the  slightest  idea  of 
the  nature  of  his  claim.    It  is  very  certain  that  the  vectigal  was  not  a  payment  of  rent :  it  was  the 
rendering  of  a  portion  of  the  crop — and  that  Niebuhr  hab,  over  and  over  again,  shewn  to  be  the 
tenth.    And  although  this  mode  of  exacting  a  rent  is,  as  when  with  us  it  comes  to  be  a  tenth 

1  Niebuhr,  Vol.  L  p.  5M9.    Walter's  Ed.  *  Ib,  pp  261,  262,  »  Ib.  p.  2?&          *  Ib,  Vol.  II.  p.  363. 

VOL,  ir.  3  is 


394  CONFEDERATED   STATES   UNDER   PONTIFICAL  GOVERNMENT. 

added  to  a  third,  the  most  pernicious  imaginable  ;  yet,  when  it  consisted,  as  in  all  ancient  states., 
of  only  a  tentht  I  can  scarcely  imagine  that  it  would  be  found  to  operate  at  all  against  the  great 
prosperity  of  agriculture.  Mr.  Niebuhr  says,  *c  The  Patrician  occupants  of  the  domains  still  con- 
"  tinued  to  pay  no  taxes.  Livy,  IV.  Cap*  xxxvi."1  Here  we  have  an  example  of  the  priests 
being  themselves  the  occupiers,  and,  no  doubt,  cultivating  the  lands  by  means  of  their  servants  or 
slaves.  And  when  the  state  conquered  a  country,  they  claimed  to  be  owner  of  the  land,  as  head 
of  the  state,  and  to  receive  the  rectigal.  One  great  object  of  the  struggles  of  the  tribunes  was,  to 
compel  the  nobles  to  restore  the  payment  of  the  tax  or  tithe  for  these  domain  lands,  which,  when 
held  in  domain,  were  supposed  not  to  be  liable.  As  representatives  of  the  Supreme  Pontiff,  the 
Patricians  claimed  all  the  soil,  and,  as  his  representatives  also,  the  redditio  or  vectigal,  though  this 
only  as  trustees,  for  the  use  of  the  state.  They  came  to  stand  in  his  place  ;  and  in  return  for  the 
vectigal,  maintained  the  government  of  the  nation.  Besides  this,  they  had  the  lands  in  domain  ; 
these  being  in  their  own  occupancy,  paid  no  vectigal.  Ecclesia  non  solvit  ecclesiae.  When  the 
Romans  conquered  a  country,  they  said,  the  land  is  the  property  of  the  Roman  Sovereign,  who 
then  stood  in  the  place  of  the  sovereign  whom  they  had  conquered,  "  Yes,"  said  the  nobles,  "  it 
"  is  the  property  of  us,  the  representatives  of  the  Archierarch,  and  we  shall  receive  the  vectigal, 
"  as  trustees  for  the  state,  leaving  the  lands  in  the  hands  of  their  old  occupiers."  But  both  the 
Patricians  and  Plebeians  said,  "Our  state  being  now  the  sovereign  of  this  new  country,  we  will 
"  take  a  part  of  it-r-as  much  as  we  please — from  the  old  occupiers,  and  give  the  occupation  of  it 
ee  to  our  own  citizens."  "Good,"  said  the  Patricians,  **  we  will  take  it  among  us,  and  cultivate  it 
"  by  our  slaves,  and  pay  the  vectigal  to  the  state,"  "  No,"  said  the  poor  people,  and  the  soldiers 
who  had  won  it,  "  you  shall  give  it  to  us ;  we  will  cultivate  it  ourselves,  and  pay  the  vectigal  to 
"  the  state  ;*'  for,  no  doubt,  it  had  long  been  found,  that  the  tithe  or  one  tenth  only  being  paid,  a 
great  profit  was  to  be  made  out  of  the  other  nine  tenths,  after  all  the  expenses.  Thus  I  appre- 
hend there  were  two  subjects  of  complaint— the  people  complained  that  the  nobles  did  not  pay  the 
vectigal  for  the  land  held  in  domain,  while  they  had  got  possession  of  large  vectigal- paying  tracts, 
cultivated  by  their  slaves,  which  the  people  said  ought  to  be  theirs  to  cultivate  and  occupy,  they 
paying  the  vectigal.  Most,  if  not  all,  of  the  land  of  Italy  is  held  by  the  Nobles,  and  cultivated 
by  their  serfs  or  labourers  on  their  account*  It  is  the  same  in  Russia.  Niebuhr  says,  "  When 
"  the  consulate  was  divided  between  the  two  orders,  the  Patricians  demanded  the  exclusive  pos- 
"  session  of  the  jurisdiction,  because  the  civil,  no  less  than  the  religious  law,  was  the  science  of 
te  their  caste,  and  more  especially  of  the  pontifices,  who  could  only  be  nominated  from  their 
"  body."2  But  how  this  came  to  pass  it  is  clear  no  one  knew.  This  civil  law  was  obviously,  at 
first,  a  lex  non  scripta;  and  the  knowledge  of  this  being  confined  to  the  Patricians,  would  evidently 
give  them  the  opportunity  (particularly  when  combined  with  the  power  of  interpreting  the  religi- 
ous law  according  to  their  pleasure)  of  deciding  every  great  case  in  which  the  landed  property  of 
the  state  was  concerned,  according  to  their  own  interest.  Every  endeavour  to  account  for  this 
state  of  things  has  hitherto  failed.  Mr.  Niebuhr  does  not  seem  to  have  attempted  it :  he  has  con- 
tented himself  with  merely  setting  out  the  state  of  the  case.  I  apprehend  my  theory  of  the  falling 
to  pieces  of  the  Pontifical  Government  will  afford  the  requisite  explanation. 

7.  The  confederated  towns  or  states  of  Ionia,  of  Attica,  and  of  Etruria,  being  in  the  precise 
number  twelve,  sufficiently  shew  method  and  design,  and  therefore,  probably,  that  their  confedera- 
tion was  formed  under  the  superintendence  of  the  Pontifical  government,  and  not  the  effect  of  a 
few  states  confederating  for  mutual  defence.  System,  not  accident,  is  evident.  Then  arises  the 


1  Rom.  Hist.  Vol.  II.  p,  197-    Walter's  Ed.  *  Ib.  pp.  415,  416, 


BOOK   V.    CHAPTER   III.    SECTION   8.  395 

question,  Where  and  what  was  the  system?  and  I  think  I  have  a  right  to  reply,  that  it  was  part 
of  the  policy  of  the  Pontifical  government  thus  to  form  the  nations  under  its  sway,  leaving  them  in 
the  exercise  of  their  municipal  rights,  but  exercising  a  controul,  so  as  to  prevent  wars ;  or,  if  wars 
arose,  to  make  them  speedily  be  at  peace  again.  I  think  a  careful  examination  will  satisfy  the 
reader,  that  none  of  the  sovereigns  aspiring  to  be  the  supreme  Pontiff  ever  made  peace.  If  the 
rebels  to  their  authority  did  not  submit,  they  only  made  a  truce.  This,  as  I  have  already  re- 
marked, is  the  practice  of  the  Grand  Seignior*  Mr.  Niebuhr  has  pointed  out  the  same  system  of 
confederated  states  among  the  Celts  of  Gaul,  as  we  have  just  noticed  in  Greece  and  Italy.  Indeed, 
I  think  the  system  is  plainly  perceivable  in  the  Druidical  polity. l  I  cannot  help  suspecting  that 
one  great  reason  why  Rome  was  saved  after  the  Gallic  capture  was  this^  that  it  was  maintained  to 
be  the  original  emporium,  the  Capitolium  or  religious  head  of  the  Italian,  if  not  of  the  European, 
Pontificate;  and,  as  such,  was  looked  up  to  by  all  the  other  states,  with  no  little  veneration. 
Though  it  had  banished  its  kings,  yet  in  the  person  of  its  Pontifex  Maximus,  it  possessed  within 
itself  the  right  to  the  ^pvereignty  of  the  world.  The  tradition  of  its  right  to  the  sovereignty,  which 
we  always  find  it  most  strenuously  claiming,  raight  readily  continue,  after  the  real  particulars  of 
the  history  of  its  origin  were  forgotten.  However,  the  claim,  the  superstition,  is  always  well 
marked  by  every  historian ;  but  no  one,  I  think,  has  ever  given  the  shadow  of  a  plausible  reason 
for  its  prevalence.  Mr.  Niebuhr  thinks  Caere  was  the  parent  city  of  Rome.3  He  adduces  the 
long  state  of  peace  between  the  two  states,  and  the  opinion  of  the  Romans  themselves,  that  their 
religious  rites  came  from  Caere ;  of  which  they  adduced  the  word  Caerimonia  as  one  proof.  When 
the  Romans  were  in  distress  they  always  sent  their  sacred  things,  and  their  riches,  to  Caere.  It 
appears  not  unlikely  that  Csercs  is  a  formation  from  the  Xfq?  of  Delphi,  I  think  there  can 
scarcely  be  a  doubt,  that  the  city,  which  originally  stood  on  the  seven  hills,  was  extinct  for  a  time : 
if  it  was  deserted,  as  some  persons  have  thought,  in  consequence  of  a  volcanic  eruption,  the  inha- 
bitants or  government  may  have  removed  to  Caere,  and  afterwards  returned.  1  can  hardly  account 
for  the  peculiar  sanctity  of  Rome,  if  Caere  had  ever  been  the  peculiarly  sacred  place,  or  the  first 
Cardo,  I  think  we  are  quite  in  the  dark  on  this  part  of  the  subject,  I  think  we  may  see  that,  in 
early  times,  when  soldiers  first  arose,  they  received  no  pay.  In  the  great  empires,  in  which  the 
genera!  of  the  Priest  or  Pontiff  usurped  the  power  and  made  himself  Khan  (p  en  Cohen),  the  lands 
were  granted  to  his  followers,  on  condition  of  finding  a  man  and  horse,  i.  e,  himself  equipped  for 
war. 3  I  have  no  doubt  that  the  kings  received  the  vectigal  as  both  King  and  Pontiff  5  and  hence 
came  their  funds  for  erecting  buildings  and  making  war.  When  the  kiwgs  were  expelled,  Mr. 
Niebuhr4  shews,  that  these  funds  were  embezzled  by  the  nobles  to  the  great  impoverishment  of 
the-state.  I  think  there  can  be  no  doubt  that  the  nobles  were  the  caste  which  had  come  from  the 
East,  and  whether  the  people  whom  Niebuhr5  names  as  living  after  the  time  of  the  capture  of 
Veii  were  their  followers  merely,  or  an  earlier  race  of  aborigines,  or  a  body  composed  of  both,  it 
may  be  very  difficult  to  determine. 

8.  If  we  carefully  consider  the  first  state  of  man,  we  shall  find  that  he  must  have  been  iu  a  situation 
peculiarly  favourable  for  increase  in  numbers.  Suppose,  with  Whiston, 6  that  the  eight  persons  in 
the  Ark  increased  to  about  2000  in  one  hundred  years ;  and  if  we  double  them  every  twenty-five  or 
thirty  years,  which  I  am  convinced  is  not  unreasonable,  iu  600  years  there  would  be  100,000,000,  in 
650  years,  500,000,000  of  people  on  the  earth. r  In  whatever  state  we  choose  to  place  the  world 


'  See  Rom.  Hist.  Vol.  II  pp.  258,  259.    Walter's  Ed.  a  Ib,  Vol.  I.  p,  194,  note>  and  Vol.  II.  p.  46/. 

3  Ih.  Vol.  II.  p.  220.  *  Ib.  p.  22 L  *  Ib.  pp.  222,  223.  «  Uaivers.  Hist.  Vol.  I,  p.  262. 

7  Professor  Leslie,  of  Edinburgh,  states  the  sqmrefeet  on  the  globe  to  be  5,482,584,878,284,800. 

3  E2 


396  LETTERS  AND  POPULATION. 

when  the  numeral  symbolic  language,  which  I  have  proved  to  have  existed,  was  invented,  it  is  very 
certain  that  when  once  a  close  society  had  formed  its  system  and  assigned  numeral  symbols  to  a  given 
number  of  words,  as  long  as  that  society  existed  and  used  those  symbols,  that  language  would 
continue  in  a  great  degree  fixed.  I  think  there  is  every  reason  to  believe  that  this  system  would 
be  co-extensive  and  contemporary  with  those  peculiar  cyclic  or  Druidical  buildings  which  we  find 
all  over  the  world.  I  suppose  we  may  safely  believe  one  language  to  have  continued  intelligible  to 
the  whole  world  for  five  or  six  hundred  years,  or  until  the  population  rose  to  two  or  three  hundred 
millions.  The  probability,  I  think,  is,  that  the  Druidical  temples  were  erected  when  the  numeral 
alphabet  was  in  use,  but  when  the  syllabic  alphabet  was  a  secret,  if  it  was  discovered  at  the  time, 
The  numbers  of  the  cycles  described  by  the  pillars,  clearly  prove  the  astronomical  knowledge* 
The  squared  Trilithons  at  Stonehenge  shew  a  much  more  recent  work  than  the  rude  pillars  at 
Abury — and  the  finely-executed  temples  at  Paestum,  a  date  still  more  recent.  The  more  I  reflect 
on  the  subject,  the  more  I  am  disposed  to  believe  in  a  kingdom  of  Pandaea.  This  kingdom  may 
have  arisen  in  various  ways.  I  can  readily  imagine  an  order  rising  to  power^-the  effect  of  its  supe- 
rior intelligence — and,  from  a  secret  society  of  equals,  growing  by  degrees  into  an  Archierarchy  \ 
I  can  imagine  this  order  continuing  to  govern  by  its  influence  for  a  long  time, — its  secrets  gradually 
growing  into  samds,  (the  similarity  and  peculiar  relation  of  these  two  words  make  me  suspect 
them  of  very  great,  almost  primaeval,  antiquity,)— its  president  acquiring  power,  and  at  last  sove- 
reign sway  over  his  equals.  Or  if  we  suppose  a  college  of  priests  or  possessors  of  wisdom,  with 
a  president,  at  last  obliged  to  employ  a  general— a  soldier,  to  keep  order,  and  that  he  should  seize 
the  crosier  of  his  employer,  in  many  cases,  the  only  effect  would  be  like  that  which  happened  at 
Rome  with  Caesar — the  Pontifex  would  become  a  warrior.  With  the  change  of  the  man,  the 
archierarchy  would  only  acquire  more  power—as  the  Chinese  acquired  more  territory  by  being 
conquered  by  the  Tartars.  The  Tartars  annexed  their  own  state  as  a  province  to  the  Chinese 
Empire,  which  it  yet  remains. 

I  conclude  this  chapter  with  repeating,  that  I  cannot  help  suspecting,  if  we  could  come  at  the 
truth,  that  we  should  find  in  China  strong  marks  of  the  patriarchal  government,  and,  perhaps,  of 
the  first  government  of  man*  I  have  little  doubt  that  originally,  the  monarch  of  the  celestial 
empire  was  thought  to  be  an  incarnation  of  the  solar  Ray ;  whence  he  is  brother  of  the  Sun  and 
Moon,  The  integrity  or  identity  of  its  institutions  has  been  preserved  from  the  earliest  time  by 
the  use  of  its  symbolic  alphabet.  If  we  suppose  that  it  was  the  original  patriarchal  state,  we  may 
easily  conceive  the  natives  of  Uria  or  Callida  to  have  discovered  the  syllabic  system^  and  to  have 
been  unable  to  prevail  against  the  strong  patriarchal  government  which  had  become  established  in 
the  East — by  degrees,  to  have  formed  and  established  a  new  Archierarchy,  extending  itself  to  the 
West,  and  ultimately  prevailing  over  all  the  western  world,  It  may  be  said,  that  this  must  have 
been  after  the  establishment  of  the  Judsean  inythos,  because  we  find  it  established  in  China  $  but 
the  present  Mosaic  or  Judsean  mjthos  is  nothing  but  a  branch  of  the  first  Buddhist  or  Tauric 
system  of  eyeless  or,  perhaps,  I  should  say>  a  collection  of  the  remnants  of  the  first  system,  esta- 
blished when  the  symbolic  numeral  alphabet  was  in  use,  and  destroyed  by  the  wars  of  the  Maha- 
barat.  After  this,  probably,  the  syllabic  letters  and  the  Chaldaei,  as  an  order,  may  have  arisen,  in 
Callida.  I  think  in  the  Callidei  of  North  and  South  India,  we  have  a  decisive  proof  that  they 
actually  possessed  the  dominion  of  all  India,  or  ruled  or  prevailed  over  it,  iu  some  way— -either  by 
the  sword  or  the  crosier. 


{    397    ) 


CHAPTER  IV, 

MICROCOSM.  —  ATOMS.  —  CHINESE  MICROCOSM.— THE  WORLD,  &C,,  DIVIDED  INTO  THREE. — SACRED  NUM- 
BERS.— MERCAVAH  AND  CAABA. — MEASURES  OF  THE  ANCIENTS, — ETRUSCAN  AGRIMENSORES.  TEMPLUM. 
MOUNT  GARGARUS.  COR.  CARDO.  AGRIMENSORES.  TERMINI.— THE  BRITONS. — THE  SAXONS. — TITHES 
RESUMED. — THE  ATHENIANS.— DIVISION  INTO  CASTES,  INTO  THREE,  &C.  —  ARCHIERARCH,  SANHEDRIM, 
A MPHICTYONS.-— RELIGIOUS  DANCES.  POETRY.  MUSIC. 

1.  AMONG  the  ancient  philosophers  there  was  no  superstition  or  doctrine  more  universal  than 
that  of  the  MICROCOSM,  though  it  is  now  nearly  lost.  The  fragments  of  it  lie  scattered  around  us 
in  the  greatest  abundance.  We  occasionally  express  our  wonder  at  them,  but  we  never  think  of 
inquiring  into  their  cause  or  object.  I  must  try  whether  I  cannot,  for  a  little  time,  arrest  their 
progress  towards  oblivion. 

The  Microcosm  is  most  intimately  connected  with  the  Cabalistic  doctrines  of  the  Trinity  and  of 
Emanations.  It  is  seen  every  where,  when  once  attention  is  drawn  to  it.  The  most  ancient 
author,  I  believe,  who  has  treated  of  it,  is  Plato3  and  he  has  named  it  only  once  to  my  knowledge,, 
and  that  is  in  his  Timaeus. l  It  is  very  remarkable  that  it  has  acquired  so  great  an  influence,  that 
all  nations,  without  being  conscious  of  it,  constantly  act  from  the  impulse  given  by  it  in  farmer 
times.  We  every  where  find  it  in  +what  the  ancients  called  sacred  numbers ;  but  no  one  has  ever 
been  able  to  give  a  satisfactory  reason  for  these  numbers  having  the  sacred  character  affixed  to 
them.  Magic  has  been  assigned;  but  nobody  can  tell  what  Magic  was  or  is ;  nor  are  the  sacred 
numbers  in  any  way  connected  with  it,  except  some  few  of  them  with  that  branch  of  it  called 
judicial  astrology.  The  origin  of  the  Microcosm  may,  perhaps,  be  found  in  Genesis,  i.  27,  God 
created  man  in  his  own  image.  Every  thing  was  supposed  to  be  in  the  image  of  God  5  and  thus 
man  was  created  double— the  male  and  female  in  one  person,  or  androgynous  like  God.  By  some 
uninitiated  Jews,  of  about  the  time  of  Christ9  this  double  being  was  supposed  to  have  been  created 
back  to  back ;  but  I  believe,,  from  looking  at  the  twins  in  all  ancient  zodiacs,  it  was  side  to  side  ; 
precisely  as  we  have  seen  the  Siamese  boys,— but  still  male  and/ew#fe.2  Besides,  the  book  of 
Genesis  implies  that  they  were  side  to  side,  by  the  woman  being  taken  from  the  mle  of  man. 
Among  the  Indians  the  same  doctrine  is  found,  as  we  might  expect. 

Brahma  was  scientia  e#cellenti$*ima9  because  he  was  humani  generis  propagator :  idemque  etiam 
est  rerum  universarum  architectus  et  opifex,  summe  potens,  summeque  intelligens.  Hwjus  veru 
$ymbolum9  et  anigma  erat  apud  ueteres  homo**  Thus  Man  or  Mannus  was  in  the  image  of  God; 
and  thus,  after  God — Om — he  was  called  Hom-o.  Every  thing  was  rnicrocosmic.  In  the  Tauric 
cycle  we  have  Adam  and  his  wife,  and  Cain,  Abel,  and  Seth.  In  the  Arietic  cycle  we  have  Noah  and 
his  wife,  and  Shem,  Ham,  and  Japhet — a  new  trinity  every  1800  years  at  first,  then  every  2160* 
When  the  mystics  could  not  make  the  number  come  right,  they  made  Noah  live  in  both  worlds.  4 
The  To  Ov  was  supposed  to  be  duplicate— then  from  the  two  to  triplicate  himself*  From  him  pro- 
ceeded the  male  Logos,  and  the  female  Aura  or  Anima  or  Holy  Ghost — in  ancient  times  always 


i  See  Stanley's  Philobophy,  p.  208.  *  See  Voi  L  p.  505,  note, 

3  Georg.  Aiph.  Tib.  p.  116.  *  See  Index  to  Vol.  I.  for  references  to  Noah. 


-->98  CHINESE  MICROCOSM. 

female.  In  microcosmical  imitation  of  this,  man,,  animals,  and  plants,  and,  in  short,  all  animated 
nature,  were  believed  to  be  formed  of  both  sexes.  Thus  the  To  Ov  was  supposed,  in  himself,  to 
possess  the  two  principles  of  generation.  Thus  we  have  Adam  and  Eve ;  from  them,  Cain  and 
his  wife  ;  Abel  and  his  wife ;  and,  afterward,  Scth  and  his  wife.  Again,  Noah  and  his  wife ;  and 
Shem,  Ham,  and  Japhet,  and  their  wives,  Cain,  the  eldest,  was  supposed  to  have  forfeited  his 
right  to  supremacy,  by  his  misconduct.  And  on  the  believed  fact,  that  Noah  really  escaped  from 
the  flood,  the  mythos  is  contrived  to  shew,  that,  in  consequence  of  the  misconduct  of  Cain,  he  had 
a  right  to  the  supremacy;  and,  again,  in  consequence  of  the  misconduct  of  the  eldest  son  of  Noah, 
that  the  second,  Shem,  inherited  the  right ;  that,  in  that  line,  the  Pontificate  should  proceed;  that, 
in  that  line,  the  Avatar  saviours,  kings,  and  priests,  should  always  be  found  j  and  that,  in  that  line, 
should  all  mankind  be  blessed. 

2.  In  all  the  speculations  in  which  1  have  indulged,  my  reader  must  have  observed,  that  I  have 
confined  myself  strictly  to  describing  the  docliines  or  opinions  of  others,  carefully  retaining  my 
own  ;  but  I  cannot  here  resist  the  opportunity  of  observing,  in  what  an  extraordinary  manner  the 
probability  of  the  truth  of  the  ancient  doctrine  of  the  Microcosm  is  supported  by  the  discovery  of 
modern  physiologists — that,  when  the  seed  of  any  animated  being  is  examined  in  its  minutest 
development,  it  seeins  to  have  the  full  or  complete  form  of  its  parent,  and  that  generation  is,  at 
last,  but  accretion.     I  suspect  it  was  held,  that  the  minutest  atom  was  but  a  microcosm  or  minia- 
ture existence  of  some  future  being;  and  that,  probably,  every  atom  in  its  turn  would  be  both  the 
^erm  and  the  increment  of  other  beings,  till  every  atom  had  taken  its  turn.1    The  atomic  doctrine 
of  Pythagoras  was  learnt  by  him  (as  we  are  told)  from  the  Phoenician  or  Judaean  or  Chaldeean, 
called  Moses  or  Moschus,  the  name  in  both  cases  equally  corrupted.    The  doctrines  of  Pythagoras 
and  Moses,  with  very  little  exception,  appear  to  have  been  identical.    This  was  the  philosophy 
revived,  in  a  later  day,  by  Des  Cartes,  with  some  additions,  on  the  truth  or  falsity  of  which,  I,  as 
an  expositor  merely  of  the  doctrines  of  the  ancients,  am  not  called  upon  lo  give  an  opinion.    But 
this  much  I  will  say,  the  Cabalistical  doctrines  of  Moses,  of  Pythagoras,  and  of  Jesus,  were  the 
&>ame :  and  the  Sopheism  of  Mohamed,  and  the  name  of  his  temple  Caaba  or  Caavah,  the  same  as 
tbc  Mereavah'*  of  the  Jews,  raise  a  strong  probability  that  he  held  similar  doctrines. 

3.  An  expression  is  dropped  in  a  learned  paper  in  the  Asiatic  Journal,3  from  which  it  appears,  that 
the  Chinese  have  among  them  the  doctrine  of  the  Microcosm  :  the  author  says,  "  By  the  Chinese, 
"  Man  is  considered  a  Microcosm :  the  universe  is  man,  on  a  large  scale :  this  is  all  we  find  posi- 
''*  lively  stated  on  this  subject.     Human  reason  is  the  reason  of  the  universe.    The  holy  man,  or 
>s  the  sage  by  eminence,  is  like  the  great  pinuacle,  and  spirit  as  he  is.    He  is  the  first  of  all  beings. 
**  His  spirit  is  one  with  the  heavens,  the  master-work  of  the  Supreme  Reason,  a  being  perfectly 

1  Colonel  Wilford  says,  "  It  is  to  be  observed,  that,  in  general,  the  Hindus  believe  that  all  living  beings  originate 
'*  from  an  atom-like  germ,  endued,  virtually,  with  life;  but  inert  till  placed  in  a  proper  medium  j  when  it  becomes 
"  actually  &pmctufti  sahen$  or  an  embryo.  It  is  indivisible,  and  cannot  be  destroyed  by  niiy  means  whatever  j  but  will 
'*  remain  till  the  end  of  the  world*  When  a  man  dies,  his  body  restores  to  the  earth,  and  to  the  other  elements,  all  that 
**  Migntentatiwi  of  suhstume,  which  tt  had  received  from  them ;  but  the  atom-like  germ  remains  the  faame. , . . . .  Thlb 
•  atom-like  germ  is  called  in  Sanscrit  ati&a&ioa,  and  is  mentioned  in  the  Garudapurana.  It  is  called  also  wtyuvtyam, 
"•  Because  it  goes  faster  than  the  wind.  They  say,  that  it  is  exactly  the  sixth  part  of  these  atoms,  which  we  see  moving- 
*r  :n  the  za}s  of  tbe  sun,  when  admitted  into  a  daik  room,  through  a  small  aperture."  (Asiat.  Res.  Vol.  XIV  p,  431.) 
The  part  uhich  I  have  marked  with  italics,  shews  that  Col,  Wilford  has  misunderstood  his  subject.  It  is  a  pity  he  had 
not  $one  deeper  into  it.  I  suppose  the  original  of  the  word  vttyawy&m  has  been  the  Latin  vivo — vixi — disgui&ed  by 
tue  formation  aecoiduu;  to  the  artificial  Sanscrit  rule,  I  cannot  help  suspecting  that  the  abuse  of  those  artificial  rules 
not  only  leads  the  modern  Sanscrit  scholars  into  great  absurdities,  but  entirely  shuts  the  avenues  to  ancient  learning, 
and  by  this  means  lias  been  one  of  the  causes  of  their  present  lamentable  state  of  ignorance. 

*  See  mpm,  p.  342,  and  infra,  p,  401.  3  No.  XXXVI.  New  Series,  Dec.  1832,  p.  306. 


BOOK   V.    CHAPTER   IV,    SECTION   4*  899 

"  unique."  The  Chinese  system  begins  like  all  others  ;  and,  in  this,  it  instantly  displays  its  iden- 
tity with  all  others.  The  doctrine  of  Taou  Tsze  says,  "  Taou  or  6  Reason'  produced  one ;  one 
w  produced  two  ;  two  produced  three  ;  three  produced  all  things.'9  l  Here  we  have  the  doctrine 
correctly,  as  I  have,  in  part,  described  it  in  Vol.  I.  pp.  594,  703,  7^7,  &c.  This  last  passage  is 
taken  from  the  work  called  Taou  tih  king,  a  Latin  version  of  which  is  in  the  Library  of  the  Royal 
Society,  and  which  was  executed  by  a  missionary  who  had  devoted  his  whole  life  to  the  study  of  it. 
4,  To  return  to  our  subject.— The  world  was  divided  among  the  descendants  of  Noah  into  tkreey 
and  again  into  seventy-two.  These  were  as  follow:  Japhet,  the  youngest,  had  twelve;  Ham,  the 
second,  had  twenty-four ;  and  Shem,  the  eldest,  had  thirty-six.*  This  induces  me  to  return  to 
an  observation  in  Volume  L  p.  474,  where  I  ridiculed  Sir  W.  Jones's  division  of  the  languages  of 
the  world  into  three,  those  of  Shem,  Ham,  and  Japhet.  I  now  think  <it  right  to  observe,  that  it  does 
not  seem  unlikely,  when  the  world  came  to  be  divided  into  three  sovereignties,  that  the  universal 
language  should,  in  its  grammatical  forms,  have  run  into  three  dialects,  which  would  shew  them- 
selves in  a  marked  manner.  On  this  point,  therefore,  I  may  have  been  under  a  mistake.  In  simi- 
lar microcosmic  manner  the  period  which  I  have  formerly  described  of  21,600  years  was  divided 
into  three.  The  libration  of  the  planes  of  the  Ecliptic  and  Equator  was  supposed  to  take  place  in 
7200  years.  It  was  thought  to  librate  three  times  in  the  21,600  years  $  seventy-two  small  cycles 
of  600  years,  or  72  large  cycles  of  6000  years,  in  432,000  years.  In  this  manner  all  the  cycles 
were  microcosmic.  Thus,  inicroeosmically,  also,  the  surface  of  the  globe  was  arranged.  From 
Adam  proceeded  Cain,  Abel,  and  Seth ;  and  from  them  proceeded  all  mankind :  yet  we  know  not 
how  the/wtf  world  was  divided;  but  we  shall,  by  and  by,  find  circumstances  which  will  lead  us  to 
believe  that  it  must  have  been  divided  as  the  second  was  divided.  After  the  Flood,  came  Noah, 
and  Shem,  Ham,  and  Japhet  Their  posterity  was  divided  into  three,  and  these  were  subdivided 
into  seventy-two  races.  In  like  manner  the  world  was  divided  into  three  parts— the  portions  of 
Shem,  Ham,  and  Japhet  $  and  these  again,  as  appears  from  Genesis^  into  seventy-two  districts, 
occupied  by  the  seventy-two  races  spoken  of  above.  In  this  way  Noah  was  the  patriarchal 
Archierarchal  Pontiff  while  he  lived,  and,  under  him,  his  three  sons,  as  Hierarchy  one  for  each 
division.  After  his  death,  they  became  three  Archierarchs— one,  perhaps,  at  Oude  or  Babylon,  for 
Asia;  one  in  Egypt,  for  Africa j  and  one,  probably,  at  Rome,  or  at  Thebes,  in  Bceotia,  for 
Europe.  In  later  times  the  heathen  kingdom  of  Saturn  was  divided,  in  like  manner,  into  three 
parts—one  at  Antioch,  for  Asia,*  one  at  Alexandria,  for  Africa;  and  one  at  Rome,  for  Europe- 
Now  insulated  facts  and  circumstances  like  the  Amphictyon,  scraps  of  records  like  Genesis,  and 
analogy,  raise  a  probability  that  this  was  the  foundation  of  the  universal  microcosmic  mythos, 
Perhaps  a  religionist  will  say,  It  was  a  literal  truth.  We  will  now  point  out  what  will  add  to  the 
probability  of  its  existence,  whether  mythos  or  truth.  I  believe  the  above  is  chiefly  mythos ;  but 
I  believe  that  an  Archierarch  did  arise,  who  was  what  was  thought  to  be  the  first  incarnation,  and 
will  represent  Buddha  and  the'Pandsean  kingdom;  and  that,  under  him  and  his  successors,  the 
world  was  ruled  in  peace,  till  the  equinoctial  sun  passed  into  Aries— till  the  festivals  required 
co*recting,-till,  perhaps,  a  great  flood  happened— and  that,  during  this  time,  the  Druidical  cir- 
cles were  erected—the  microcosmic  mythos  was  invented  or  RENEWED  and  acted  on,  as  we  shall 
presently  find.  I  see  no  impossibility  in  the  first  Archierarchy  having  arisen  before  the  sun 

1  Asiatic  Journal,  No,  XXXVI.  New  Series,  Dec,  1832,  p.  303 

•  Genesis  x.  21,  ought  to  be  rendered  thus:  «  Unto  Shem  also,  the  father  of  all  the  children  of  Eber,  and  the  brother 
of  Japhet,  the  Mer  to  him,  were  children  born."  Here,  as  we  might  expect,  the  sacred  book  not  only  makes  the  ancestor 
of  the  Jews  the  eldest,  which  would  give  him  the  tithes  of  the  whole  world,  1ml  it  gives  Mm  as  many  kingdoms  in  domain 
as  the  other  two  put  together. 


400  SACRED  NUMBERS. 

entered  Aries,  in  what  we  call  the  sera  of  Buddha ;  and  if  this  were  the  case,  I  see  no  improbability 
iu  an  archierarchy  having  succeeded  by  descent  from  the  first  King-priest  who  lived  after  the 
deluge,  and  in  such  Archierarchy  having  continued  during  many  generations.  I  have  just  intimated 
that  Buddha  would  represent  Noah.  There  are  a  hundred  circumstances,  and,  if  my  memory  do 
not  deceive  me,  some  authorities,  in  favour  of  Buddha  being  Menu  ;  but  Menu  was  Noah,  there- 
fore Buddha  would  be  Noah,  Here  I  think  we  have  the  amalgam  of  the  systems  of  Genesis  in  the 
East  and  West — Buddha,  Divine  Wisdom  incarnate  in  Noah.  Menu  and  Buddha  are  but  qualities, 
appellatives  personified. 

5.  In  all  our  inquiries  we  constantly  find  men  actuated  by  an  opinion  that  some  numbers  are 
more  lucky  than  others,  but  we  no  where  meet  with  an  explanation  why  they  should  be  so  con- 
sidered. I  believe  the  general  conclusion  is,  that  this  opinion  arose  from  magic ;  but  how  this 
could  be  I  believe  no  one  can  shew,  and  I  think  it  only  arose  from  no  one  knowing  what  magic 
was,  and  thus  it  served  to  conceal  ignorance.  It  appears  that  man  and  every  thing  else  was  be- 
lieved to  be  made  in  the  image  of  God,  or  of  that  first  pattern  which  proceeded  from  the  To  Qv, 
after  which  the  universe  was  formed.  The  more  nearly  a  person  imitated  this  pattern,  the  more 
pioub,  or  perfect,  or  excellent  he  was  esteemed ;  and,  on  this  account,  the  more  an  individual  was 
withdrawn  from  the  flesh  and  abstracted  from  the  world,  the  more  he  assimilated  himself  to  God ; 
and,  in  like  manner,  all  the  numbers  connected  with  the  microcosm  of  the  world,  were  holy  and 
fortunate.  For  this  reason,  as  far  as  possible,  every  human  work  was  assimilated  to  the  great 
work  of  God,  by  the  adoption  of  the  sacred  numbers.  As  Noah  divided  the  world  to  his  sons—* 
Shem,  Ham,  and  Japhetj  so  Saturn  divided  the  earth  to  his  three  son — Jupiter  (Ham),  Pluto 
(Shem),  and  Neptune  (Japhet),  *  As  the  kingdom  of  Saturn  was  divided  into  three — Asia,  Africa, 
and  Europe;  so  the  world,  as  then  known,  was  divided,  after  the  death  of  Christ^  into  three 
Patriarchates— the  chiefs  of  which  resided  at  Antioch,  Alexandria,  and  Rome.  I  suspect  that  the 
division  of  the  world  among  his  three  sons,  by  Constantine,  was  a  compliance  with  the  mythos  of 
Noah  and  Shem,  Ham,  and  Japhet.  I  believe  the  Pope  will  allow  that  Caesar  held  both  by  the  book 
and  the  sword.  When  Christ  came,  the  Emperors  only  held  by  right  of  the  sword.  The  successor 
of  Christ,  the  Pope,  held  by  right  of  the  book.  When  Constantine  had  given  Italy  to  the  Pope,  he 
held  it  by  right  of  both  the  book  and  the  feword.  He  was  king  and  priest  of  Italy.  But  he  held 
all  the  remainder  of  the  world  by  right  of  the  book.  He  was  not  king  of  it,  but  he  had  a  right  to 
the  tithes  of  it,  which  his  ancestor,  Noah,  retained,  when  he  granted  the  land  to  his  three  sons. 
As  heir  of  the  eldest  son,  the  Pope  was  Lord  Paramount  of  the  soil.  The  kings  were  his  vice- 
gerents, his  feudatories,  bound  to  do  him  suit  and  service,  and  to  pay  him  the  tenths.  The  Em- 
peror of  Germany  was  successor  of  Constantine,  and  claimed  all  his  rights.  And,  in  like  manner., 
I  have  no  doubt  that  each  country  was  divided.  Mr.  Hallam2  fatates  this  of  England.  The  old 
British  historians  tell  us,  that,  in  the  time  of  Lucius,  about  A.  D.  180,  there  were  three  Arch- 
flameus,  viz.  of  York,  Loudon,  and  Carleon  (Chester),  who,  when  Lucius  was  converted  to  Chris- 
tianity, became  Archbishops.3  Here  we  have  the  country  divided  into  three,  in  imitation  of  the 
three  divisions  of  the  world.  The  Romans  divided  Britain  into  five  dioceses.  Brutus,  grandson  of 
Eneas,  having  killed  his  father  Sylvius,  fled  from  Italy,  and  after  joining  himself  to  some  emigrants 
irimi  Troy,  in  Greece,  and  undergoing  many  adventures,  he  landed  at  Tot-ness,  in  Devonshire. 
The  island  was  inhabited  by  Giants ;  he  conquered  them  and  seized  the  island.  He  had,  as  I 
htated  in  Vol.  I.  p»  367,  three  sons — Locrin  or  Loegrin,  to  whom  he  gave  Loegria,  that  is,  England; 
Camber,  to  whom  he  gave  Wales,  hence  called  Cambria ;  and  Alhanact,  to  whom  he  gave  Scot- 


Vide  Caluet,  in  voce  Japhet,  9  Hist.  Mid.  Ages,  Vol.  II.  pp  20—23.  3  Somner'b  Ant,  Cant,  p,  22R, 


BOOK  V.    CHAPTER  IV.   SECTION  6,  401 

land,  which  from  him  was  called  Albania.  Here  we  have  the  old  mythos — the  going  out3  the 
adventurous  journeys,  and  the  Father — Brutus — and  three  sons  $  like  Adam,  and  Cain,  Abel,  and 
Seth  $  or  Noah,  and  Sheni,  Ham,  and  Japhet.  This  history  is  found  in  Geoffrey  of  Monmouth, 
and  is  now  always  regarded  as  a  fiction  of  the  monks  of  the  middle  ages ;  but  the  single  fact  of 
the  Game  Troy  in  Wales,  being  noticed  by  Pliny,  joined  to  the  names  of  the  countries,  rai&es  a 
strong  probability  that  Geoffrey  did  but  repeat  the  tradition  which  he  found.  The  Game  Troy 
seems  to  me  decisive  upon  this  point.1  Tot-ness  is  Tat-nesos,  or  nase  or  town  of  the  promon- 
tory of  Tat,  Taranis,  or  Buddha.  It  stands  very  near  a  remarkable  peninsula  or  promontory. 
The  Scots  have  a  similar  story  of  Gathelus,  a  king  of  Athens,  but  it  is  not  worth  repeating,  and  is 
noticed  only  to  shew  the  existence  of  the  mythos.  It  may  be  seen  in  Rapin.  In  the  respective 
histories  of  Brutus  and  his  Sons  we  have  the  exact  repetition  of  the  mythos.  If  we  look  back  to 
Vol.  I.  pp.  615, 616,  we  shall  find  the  history  of  the  life  of  Virgil  to  be  an  exact  copy  of  the  history 
of  Homer,  Thus,  not  only  was  the  history  of  nations  always  a  renewal,  a 'repetition,  of  a  former 
one,  but  the  history  of  their  musas  or  bards  was  a  repetition.  There  is  nothing  new  under  the 
sun,  said  Solomon.  In  the  reign  of  William  L,  England  is  said,  by  Selden,  to  have  been  divided 
into  thirty-seven  shires.2  These  included,  I  doubt  not,  the  disputed  town  and  county  of  Berwick 
upon  Tweed.  By  statute  35  Henry  HI.,3  Wales  was  empowered  to  send  twenty-four  members 
to  the  English  parliament.  If  it  were  one  for  each  county,  it  would  leave  twelve  for  Scotland,  to 
complete  the  seventy-two,  and  give  her  only  twelve  counties.  If  it  were  two  for  each  county,  then 
it  would  leave  Scotland  twenty-four.  But  it  is  of  no  consequence  to  rne,  in  either  case  j  the  pro- 
bability is,  that  the  whole  for  the  island  was  seventy-two.  The  microcosm  creeps  out,  which  is 
all  that  interests  me.  Mr.  Hannay  observes,4  that  the  municipal  governments  of  our  towns  dated 
their  beginning  centuries  before  the  Norman  or  even  the  Saxon  conquest,  or,  I  believe,  the  Roman 
invasion,  I  have  no  doubt  that  they  may  date  with  Troya  Nova,  or  Trinobantum. 

6.  I  mentioned,  near  the  close  of  the  first  chapter  of  this  book,  that  I  should  explain  the  micro- 
cosm of  the  word  Mercavah.  Maimonides  and  other  learned  Jews  say,  that  the  Mercavah  refers 
to  the  chariot  of  Ezekiel,  chap-  L  vers.  15— 21,  and  ch.  x.  9—16;  now,  what  is  this  Hebrew  word 
which  is  substituted  for  the  word  used  by  Ezekiel  \*\K  apn>  and  alleged  to  mean  chariot  ?  It  is 
nmD  mrkb9  and  is  said  to  be  derived  from  the  root  ;W")  rfeb,  or  Recab,  meaning  to  ride,  and  a  carriage, 
But  here  is  the  M  unaccounted  for.  When  I  recollect  that  all  this  writing  is  invented  to  record 
and  continue,  but  yet  to  conceal,  that  which  ought  not  to  be  written,  and  which  was  originally  pre- 
served in  verses  unwritten,  and  that  the  intention  is  to  make  the  meaning  as  difficult  as  possible 
to  be  discovered, — when  I  also  recollect  the  context  of  the  four  animals  of  the  cardinal  points,  and 
their  connexion  in  the  text  with  the  wheel,  and  what  we  have  seen  of  the  Om  of  Isaiah,  of  the 
cabalistic  meaning  of  the  monogram  M  and  the  custom  of  using  it  as  a  monogram,  I  suspect  that 
one  part  of  the  Mercavah  refers  to  the  cycle  of  the  Oni  $  that  by  the  translated  term  Mercavah  is 
meant,  a  vehicle  or  conveyor  of  the  secret  of  the  Om,  of  the  doctrine  of  the  renewal  of  cycles,  with 
all  its  various  concomitant  mj7thoses.  The  word  Caaba  was  derived  from  the  last  part  of  the  word 
Mercavah  or  Mercaba — from  the  noun  Recab.  It  was  the  temple5  of  the  cabalistic  cycle  or  circle 


*  See  Vol.  I.  pp  377,  385.  8  Hannay's  Hist.  Rep.  p.  46.  3  Ib.  p.  184.  *  Ib.  p.  J66. 

&  A  Temple  was  the  circle  or  wheel  of  the  heavens.  The  Caaba,  with  its  360  pillars  around  it,  was  the  temple  of 
Mohamed  (like  the  temple  of  Solomon)  or  circle  or  wheel  of  Mohamed,  or  of  Om,  the  desire  of  all  nation**  Mercavah 
or  2Dno  was  the#m  rU  of  Om.  To  have  called  it  temple  of  Mercaaba  would  have  been  a  tautology.  All  the  oldest 
temples  of  Zoroaster  and  the  Indians  were  caves,  acknowledged  to  be  in  imitation  of  the  vault  or  circle  or  wheel  of 
heaven.  From  all  these  considerations  I  am  induced  to  believe  that  the  word  Mercavah  is  formed  of  »  M,  *irr  er 

VOL,   II.  3  P 


402  MERCAVAH  AND   CAABA. 

of  the  sun  or  the  heavens,  the  temple  of  Recab.  For  this  reason  it  had  a,  circle  of  360  btones 
around  it,  and  the  black  stone  in  the  inside  of  the  circle  is  still  adored  as  the  emblem  of  the  &unp 
the  generative  principle.  Originally  it  had  a  dove  or  lune,  as  an  object  of  adoration:  this  is  said 
to  have  been  destroyed  by  Mohatned  himself.  (The  temple  in  the  sacred  island  of  lune  or  lona  of 
the  West,  was  surrounded  with  360  stone  crosses  5  but,  within  the  larger  circle,  it  had  a  smaller 
one  of  60  crosses;  and  close  to  it  is  the  island  of  Linga.  Here  is  the  same  mythos  in  the  East 
and  West.  After  this,  if  there  were  no  other  reason,  we  should  scarcely  be  surprised  to  find 
Mohamedism  connected  with  the  ancient  mythology  and  modern  Christianity.)  Notwithstanding 
the  story  of  the  destruction  of  the  Dove,  the  use  of  the  crescent  induces  me  to  believe,  that  Moha- 
med  adopted  the  double  principle.  The  Caaba  is  said  to  have  been  planned  originally  in  heaven. 
This  is,  in  fact,  after  the  pattern  of  heaven, — the  circle  of  the  sphere.  Mr.  Low  has  observed, 
that  a  considerable  analogy  appears  to  exist  between  the  shape,  construction,  and  ornaments  of  the 
tabernacle  and  altar  described  in  Exodus,  and  those  of  the  Caaba.1  This  is  what  we  might 
expect.  Every  temple  was  a  microcosm  of  the  universe.  In  imitation  of  this,  the  temples  were 
surrounded  with  pillars*  *  The  temple  of  Mecca  had  360.  The  temple  of  lona  had  360  in  the 
outer  circle,  and  60  in  the  inner  one,  wheel  within  wheel;  and  three  revolving  globes.  The  tem- 
ple at  Ana*mor,  in  the  county  of  Fermanagh,  in  Ireland,  has  48,  the  number  of  the  ancient  con- 
stellations, in  its  outer  row,  placed  in  an  ellipse,  and  9  in  a  circle  within,  to  fehew  that  9  cycles  were 
passed,  or  the  ninth  cycle  was  arrived  when  it  was  built.3  The  ellipse  and  the  small  circle  of  9, 
placed  in  one  of  its  foci,  seem  to  shew,  that  the  elliptic  orbits  of  the  planets  were  known  to  its 
builder.  But  the  most  common  number  of  the  pillars  was  40.  I  suppose  this  has  been  38,  and  2 
at  the  entrance,  marked  in  some  way  to  distinguish  them  from  the  others,  as  at  Stonehenge. 
Probably  the  two  have  been  the  Jachim  and  Boaz — emblems  of  the  male  and  female  generative 
powers,  standing  in  front  of  the  temple.  I  do  not  think  it  improbable,  that  the  persons  who  knew 
from  the  calculation  of  the  moons  and  secret  science,  that  the  earth  would  become  inclined  and 
the  flood  ensue,  should  have  known  the  exact  number  of  the  Planets.  Sir  William  Drummoiid 
believed,  that  the  ancients  counted  them  to  16  in  number.  I  believe  that  there  was  originally  only 
one  pillar  before  the  temples,  and  that  this,  the  Cardo  or  Cross  or  mete- stone,  increased  to  two, 
when  the  union  of  the  sects  of  the  Linga  and  loni  took  place.  But  there  is  a  single  obelisk  in 
Egypt,  before  the  temples,  as  also  in  Rome,  before  all  the  churches.  In  most  cases,  in  Rome,  the 
obelisks  are  the  sacred  ones  brought  from  Egypt,  But  in  one  case,  before  the  church  of  Maria 
Maggiore,  a  Corinthian  column  is  placed,  that  is,  a  column  ornamented  with  Rams'  horns  and 
Palm-leaves,  which  was,  I  believe,  the  pillar  chiefly  used  at  Jerusalem.4  The  Temple  at  Hiera- 
polis,  now  Balbec,  that  is  Bal-bit— - house  of  Bal,  has  40  pillars, 5  and  in  the  magnificent  plan  of 
the  temple  of  Ezekiel,  published  by  Solomen  Bennet,  the  four  oblong  buildings  in  the  middle  of 
the  courts  have  each  40  pillars,  and  the  four  oblong  buildings  at  the  four  corners,  which  have  no 
grand  entrances,  have  each  19,  the  number  of  the  inetotiic  cycle  so  common  in  the  circles  in  Britain 
and  Ireland.  All  this  is  in  perfect  keeping  with  the  minor,  and,  I  may  venture  to  say,  nonsensi- 
cal, parts  of  the  Cabala.  But  the  religion  of  the  Cabala  proceeded,  as  all  other  religions  have  pro- 


or  a,§w\)  ID  cb,  cav  or  camh— the  chief  or  head  circular  vault  of  M.    The  idea  of  wheel  applied  to  the 
revolving  planetary  bodies  is  peculiarly  appropriate,    The  Cavah  is  the  origin  of  our  word  cave. 
i  Trans.  Asiat  Soc.  Vol.  III.  p.  123.  «  See  Vol.  I.  p.  703.  3  Vide  Vail,  Coll.  Hib.  Vol.  VI,  p.  400. 

<  There  is  a  Corinthian  pillar  at  Benares,  in  the  temple  of  Vis  Vislia,    (Hodges,  p.  62.) 
*  See  the  plan  in  MaundrePs  Travels. 


BOOK  V.   CHAPTER   IV.   SECTION  / . 


403 


ceeded,  and  always  will  proceed,  while  the  mind  of  man  has  its  present  constitution,  from  simpli- 
city to  complication,  till  it  arrived  at  the  fooleries  which  we  meet  with  in  such  endless  variety, 
described  in  Montfaucon,  &c.,  called  Gnostic  emblems  :  for  Gnosticism  was  nothing  but  the  doc- 
trines of  the  Cabala  corrupted  and  becoming  publicly  known.  I  have  no  doubt  that  the  mete- 
stone,  mentioned  above,  was  the  father  or  generator  of  600  other  smaller  measures*  This  mete- 
stone  was  the  sacred  stone  called  Mudroru  For  a  great  variety  of  information  respecting  sacred 
stones,  the  sixth  chapter  of  the  Celtic  Druids  may  be  consulted.  From  association,  the  boundary, 
or  mete-stone,  being  the  emblem  of  the  generative  power,  the  word  dud  and  dd  came  to  mean  the 
paps  of  a  woman  and  love ;  and  from  the  same  came  our  word  Madam.  By  association  might 
also  come  the  name  which  we  give  to  the  substance  out  of  which  the  globe  was  supposed  to  be 
formed,  called  Mud ;  and,  again,  the  Muth  or  Mother,  the  name  which  the  Egyptians  gave  to 
Isis  5  and,  as  Mr,  Webster  says,  truly/  in  this  is  a  proof  of  the  identity  or  common  origin  of  the 
Phoenician,  the  Celtic,  and  the  Teutonic  languages.  In  this  manner,  by  the  association  of  ideas, 
almost  all  language  may  be  traced  to  its  source,  and  the  origin  of  every  word  be  shewn. 

7,  The  learned  and  Rev.  Mr.  Gabb,  whom  I  have  quoted  in  VoL  L  pp.  296—298,  in  his  Finis 
Pyramidis,  has  gone  at  great  length  into  the  examination  of  the  measures  of  the  ancients,  and 
though  I  doubt  the  truth  of  his  idea,  that  the  great  Pyramid  at  Giza,  was  built  solely  for  the 
purpose  of  forming  a  standard  measure  of  length  and  capacity,  yet  I  have  no  doubt  whatever  that, 
from  a  comparison  of  it  with  some  of  the  ancient  Temples  and  the  Nilometer  at  Cairo5  the  oldest, 
the  most  perfect  and  universal  of  the  measures  of  the  ancients  may  be  ascertained.    All  nations 
have  originally  had  certain  names  of  measures — the  digit,  the  finger,  the  palm  of  the  hand,  the 
foot,  the  pace— which  are  still  in  use  in  most  countries ;  and  it  is  evident  that  they  were  originally 
so  called  from  a  reference  to  the  human  body.    Five  digits  or  inches  made  the  palm  ;  two  palms 
the  foot  5  three  feet  the  pace.    The  ancients  had  also  the  cubit  and  the  stadium.    I  shall  begin  my 
observations  with  the  foot.    My  reader,  however,  will  recollect  that  my  object  is  not  to  treat  of 
the  ancient  weights  and  measures,  but  merely  to  shew  that  they  were  founded  on  the  microcosmic 
principle,  or  that  it  may  be  discovered  in  them.    It  appears  that  the  sarcophagus  or  parallelepiped 
in  the  great  pyramid  of  Giza  consists  of  two  cubes,  which  together  are  equal  in  length  to  the  one 
hundredth  part  of  the  side  of  its  base.    This  chest  is  divisible  into  ten  parts,  each  of  which  con- 
stitutes a  foot,  and  into  four  parts,  each  of  which  constitutes  a  cubit  5  thus  each  cubit  is  two  feet 
and  a  half,  and  the  whole  chest  or  sarcophagus  is  ten  feet,  or  four  cubits,  or  the  little  stadium,2 
and  the  side  of  the  base  of  the  Pyramid  is  four  hundred  Nilometer  cubits,  or  one  thousand  feet, 
which  make  the  great  Egyptian  atadmm.    The  ten  feet,  the  length  of  the  chest,  the  little  Egyp- 
tian stadium  or  the  Hebrew  fathom,  is  the  measure  by  which  the  Parthenon  at  Athens,  the  temple 
at  Ephcsus,  and  the  temple  at  Jerusalem,  were  built,  and  which  was  a  measure  anciently  used  by 
the  Romans  in  their  temples.3      This  foot  of  the  ancients  is  (I  believe  with  Mr,  Gabb)  correctly 
represented  in  our  inches,  by  8. 7552  to,,  and  in  our  feet  by  0.7296,  and  two  such  feet   by 
I  ft.  5.5104  m,4      The  foot  used  by  Archimedes  and  the  Syracusans  was  probably  the  same,  as 


1  Diet,  in  voce  Mud.    See  Vol.  L  p.  336,  note 3. 

*  I  consider  the  Pyramids  to  be  of  late  erection  compared  with  most  of  the  Druidical  circles.    This  I  think  is  proved 
by  the  workmanship.    The  art  of  using  tiie  chisel  was  probably  scarcely  known  when  most  of  the  circles  were  erected ; 
but  still,  when  I  recollect  that  Moses  orders  the  pillars  set  up  not  to  be  touched  with  the  chisel,  It  occurs  to  me  that  a 
religious  principle  may  have  operated  against  its  use. 

»  The  front  of  the  Parthenon  Hecatompedon  at  Athens,  destroyed  by  Xerxes,  was  one  hundred  feet.    Gabb,  pp. 
38,  44. 

*  Gabb,  p.  102. 

3  F2 


404  MEASURES   Off  THE  ANCIENTS* 

it  differed  from  the  Egyptian  foot  only  rs-VW  of  an  inch.1  Mr.  Gabb  says,  (p.  48,)  "And  400 
"  cubits,  which  equal  1000  Pyramidic  feet,  are  equal  to  the  side  of  the  Pyramid's  base,  and  is  the 
*c  stadium  of  the  Egyptians.  200,000  cubits  are  equal  to  500,000  Pyramidic  feet,  which  are  equal 
«  to  a  meridional  degree,  if  taken  very  near  the  equator  :  of  course  72>000,000  of  cubits  are  equal 
"  to  180,000,000  of  Pyramidic  feet,  which  are  equal  to  the  circumference  of  the  earth."  To  which 
I  add,  (in  order  to  make  the  microcosm  clear,)  or  360,000,000  palms, 2  (two  of  which  equal  a  pyra- 
inidic  foot,)  are  equal  to  the  circumference  of  the  earth.  I  think  the  Microcosmic  system  no  one 
can  doubt  here.  And  from  the  whole  which  has  been  written  upon  this  subject  by  Mr.  Gabb,  Sir 
Isaac  Newton,  Mr.  Whiston,  and  Sir  W,  Drummond,3  there  can  be  no  doubt  that  the  ancients 
had  a  standard  of  measure^  taken  from  the  mensuration  of  a  meridional  degree  at  the  equator,  more 
correct  than  the  French  have  at  this  day,  after  all  their  attempts,  with  their  modern  scientific 
improvements,  and  that  both  they  and  the  English  would  have  shewn  their  wisdom  if  they  had 
adopted  Mr,  Gabb's  advice,  and  taken  the  chest  at  Cairo,  the  old  standard,  as  their  standard  of 
measure.4  I  feel  little  doubt  that  the  palm  was  the  universal  measure  of  all  the  very  ancient 
temples,  and  was  the  invention  of  the  first  Pontifical  race,  aud  probably  descended  with  them  and 
with  the  Neros,  as  Josephus  says,  from  before  the  last  of  the  three  floods,  perhaps  before  the 
second  of  them.  If  the  reader  return  to  the  Preliminary  Observations,  Vol.  I.  p.  6,  he  will  find 
that  I  have  there  divided  the  circle  of  360  degrees  into  180,  then  the  180  into  90,  then  the  90  into 
three  times  30,  then  each  thirty  into  three  tens,  and  each  ten  into  two  fives,  or  each  30  into  6 
fives \  and  he  will  remember  that  in  the  Jive  we  have  the  Lustrum  of  the  old  Italians.  Pliny 
divided  the  circle  into  72  constellations \  these  were  the  lustrums)  then,  as  there  were  360,000,000 
palms  in  the  circle,  there  would  be  72,000,000  of  lustrums.  Picus,  of  Mirandola,  thus  describes 
the  Microcosm  of  Plato :  "Plato  asserts,  (In  Timaeo,)jthat  the  Author  of  the  world  made^the 
*'  mundane  and  all  other  rational  souls,  in  one  cup,  and  of  tne^same  -elements,  the  universal  soul 
"  being  the  most  perfect,  ours  least ;  whose  parts  we  may  observe  by  this  division.  Man,  the 
**  chain  that  ties  the  world  together,  is  placed  in  the  midst  $  and  as  all  mediums  participate  of 
"  their  extremes,  his  parts  correspond  with  the  whole  world :  thence  called  Microcosms." 5  Man 
is  the  stadium,6  the  fathom,  the  standard.  The  first  man  was  an  incarnation  of  Wisdom,  and 
down,  step  below  step,  to  animals ;  animals,  step  below  step,  to  plants  $  plants,  step  below  step, 
to  metals,  stones,  the  minuted  particle  of  matter,  the  invisible  gas,  the  ethereal  or  spiritual  fire. 
Above  him,  souls  of  men,  dsemons,  angelical  minds  of  various  degrees,  angels,  arch-angels,  princi- 
palities, God. 

I  am  not  certain  that  the  stadium,  in  strict  analogy  to  the  above,  was  not  considered>  iu  mensu- 
ration, as  the  standard  or  chain  placed  in  the  midst,  which  tied  the  world  together.  The  ancients 
divided  the  globe  in  the  following  manner : 


360,000,000  palms  ^ 

r   * 

3 
4 
-f.  13 
36 

n 

360 

=  180,000,000 
=:  120,000,000 
=  90,000,000 
=  30,000,000 
=  10,000,000 
=   5,000,000 
=   1,000,000 

*  See  Gabb,  j>,  55. 


1  Gabb,  p  44  *  Sec  wfr<t>  p.  405.  3  Classical  Journal,  Vol.  XVL 

*  Stanley's  Hist.  Phil.  Pt.  V.  p.  208. 

s  The  stadium  comes  from  sto  to  stand,  whence  also  come  stans  and  standard,    From  the  crosses  of  the  Agri- 


BOOK  V.    CHAPTER    IV.    SECTION    7* 

Again5 


360,000,000  palms 


10 
15 
30 

"*"  40 
60 
120 
560 

= 

72,000,000 
36,000,000 
24,000,000 
12,000,000 
9,000,000 
6,000,000 
3,000,000 
1,000,000 

The  first  measure  was  1,  Digit,  Finger,  or  Inch. 

5     Fingers  or  Inches  made  .....  .............  I  Palm  or  JRand. 

2    Palms  or  Hands,  or  10  Fingers  ...........  1  Foot 

2|  Feet  or  5  Palms  .....................  ,.,,  1  Cubit. 

2    Cubits,  5  Feet,  or  10  Palms  .....  ^«.  ;T.  .  .  1  Cube,  Yard,  Pace,  or  Stride. 

^^  -    '  f  1  Chest,  Stadium,   Fathom,  or  height  of 

2    Cubes,  or  4  Cubits>^-20rPalms,  or  10  Feet   < 


100    Cheats,  iStadia,  or  Fathoms,  or  1000  Feet,  or  V 

?  f     Pyrami(*>  or  Great  Fathom,  or  Stadium. 

50    Pyramids,  or  50,000  Chests,  or  500,000  Feet,") 

or  1,000,000  Palms   ..................  J1  DeSree* 

3602  Degrees,  or  360,000,000  Palms  ............     1  Circle. 

Thus  the  man  is  the  fathom  or  stadium  or  standard  by  which  all  measurements  were  made  ;  and 
all  temples,  and  parts  of  temples  were  built  in  equal  numbers  of  this  measure,  or  some  equimul- 
tiples of  this  measure.  In  the  same  manner,  the  circle  of  the  heavens,  and  the  circle  of  the  earth, 
were  divided  into  equimultiples  of  this  measure.  I  think,  as  I  have  before  intimated,  that  all 
temples  were  anciently  believed  to  be  microcosms  of  the  world.  Whiston,  on  the  Old  Testament, 
p.  85,  says,  "  It  may  not  be  amiss  to  set  down  here  the  exact  length  of  the  old  Egyptian  and 
<c  Jewish  cubit,  as  our  great  Sir  I,  Newton  has  determined  it  from  the  measures  of  the  Pyramids 
"  of  Egypt,  taken  by  the  learned  Greaves  ;  and  as  I  have  found  it  also  most  agreeable  to  the  mea- 
"  sures  of  the  sepulchres  of  the  house  of  David,  still  remaining  at  Jerusalem,  in  MaundreFs 
**  Travels  \  and  to  the  measure  of  the  table  of  Shew-bread  upon  Titus's  Arch  at  Rome,  in  Reiand's 
"  discourse  thereon.  I  mean,  that  in  inch-measure  it  wasrr^O.  7936  inches,  and  in  foot-  measurer: 
"  1.  7325  feet,  or  1  ft.  8  in.  1%.'*  The  reason  why  Mr.  Whiston  and  Sir  Isaac  Newton  did  not 
come  to  the  same  conclusion  as  Mr.  Gabb,  with  respect  to  the  length  of  the  Jewish  and  Egyptian 
measure,  the  fathom,  the  stadium,  and  the  foot,  was  because  they  took  the  account  from  Mr. 
<i  reaves  's  measurement  of  the  Pyramid,  which  was  taken,  where  only  he  could  take  it,  from  the 


mensoresi  being  put  up  of  the  size  of  one  stadium,  they  were  called  stans  or  stones ;  and  from  the  collections  of  dwel- 
lings round  these  stones,  towns  came  to  be  called  stan— as  Penistan,  in  England  5  Bagistan,  in  Persia,  Stadium  may 
be  also  Standiora— Stan-di-Om— Stone  of  the  sacred  Om,  or  Horn,  the  height  of  a  man.  Fathom  may  be  Father- 
Cm  A  fathom  is  equal  to  ten  pyramidic  feet,  which  are  equal  to  about  80  of  our  inches,  or  6J  feet,  the  height  of  a 
tall  man. 

1  An  Irish  Giant  or  a  Goliath. 

8  The  360, 1  apprehend,  were  also  divided  into  three  parts  of  120  each;  these  into  two  of  60  each ;  these  mio  two 
of  30  each  j  these  into  two  of  15  each  j  and  three  of  5  each  5  and  the  30,  into  five  of  6  each.  Thus  we  come  at  the  two 
lowest  lustrums* 


106 


MEASURES   OF  THE   ANCIENTS. 


side,  and  not  from  where  the  French  look  it,  at  the  foundation  or  widest  part  of  the  triangle.    Bui 
the  identity  of  measurement  shewn  by  Mr.  Gabb  in  the  length  of  the  base  of  the  Pyramid,  with  the 
construction  of  the  Nilozneter  of  Cairo,  with  the  temples  at  Jerusalem,  Ephesus,  Athens,  and 
Rome,  furnish  a  proof  very  superior  lo  the  theories  of  Greaves  and  Newton — indeed,  they  leave  no 
room  for  any  doubt  on  the  subject.    The  discovery  had  been  made  by  the  French  Savans  before 
it  was  observed  by  Mr.  Gabb,  and  it  is  astonishing  that  they  failed  to  make  it  useful.    One  of  them 
says,  ctfThe  monuments  of  Egypt  have  something  mysterious,  which  betrays  ideas  worthy  of  our 
"  admiration.     Each  side  of  the  base  of  the  great  Pyramid  500  times  multiplied  gives  57,0/5 
**  toises,  which  complete  a  geographical  degree.    The  cube  of  the  Nilometer  200,000  times  multi- 
•tf  plied  gives  exactly  the  same  result." 1      1  believe  the  ancients  took  their  measurement  of  the 
degree  in  the  island  of  Jaba-dios,  or  the  island  of  the  holy  IBUB,  or  Sumatra,  in,  perhaps,  the  pro- 
vince of  Rome-lia,  and  near  the  city  of  Rome,  which  was  probably  there.    This  circumstance  ma} 
justify  the  inference,  that  they  knew,  that  the  degree  was  less  at  the  Equator  than  near  the  Poles. 
Indeed,  this  is  in  perfect  keeping  with  their  knowledge  of  the  periods  of  the  comets,  and  of  other 
important  facts,  which  etery  where  shews  the  superiority  of  their  learning  to  ours.    In  accord- 
ance with  the  system  of  microcosmic  numbers,  the  oriental  philosophers  have  determined,  that  a 
man  in  health  makes  360  respirations  in  a  Gbari  of  time  ;  six  such  respirations,  therefore,  must 
equal  a  Pal,  or  the  sixtieth  part  of  a  Ghari,  and,  in  the  course  of  24  hours,  a  man,  in  health,  will 
make  21,600  respirations.    The  Ghari  is  the  sixtieth  part  of  a  day  and  night,  which  sixtieth  part 
is  further  divided  into  sixty  other  parts— called  Pal,  and  the  latter,  again,  subdivided  into  sixty 
other  parts— called  Bebal.     The  Greeks  had  two  standards  of  square  measure,  called  the  Aroura 
and  the  Plethron,  the  latter  known  to  be  the  double  of  the  former,    I  think  as  there  were  two 
stadiums  or  measures  of  length  of  one  name,  Stadium  or  Fathom,  there  were  two  Plethrons  and 
two  Arouras.    The  small  Aroura  was  /20  square  feet,  and  the  large  one  1440,  and  the  other  was 
5000  square  feet  for  the  small  Aroura,  and  10,000  for  the  large  one.s    If  we  allow  for  the  mistake, 
probably  of  the  printer,  of  722  for  720,  we  must  see  here  the  microcosm  and  the  whole  system. 
The  720  square  feet  are  evidently  only  the  double  of  360  palms.    The  5000  and  10,000  are  from 
the  base  of  the  Pyramid,    Again,  the  Egyptian  Aroura  was  the  square  of  100  cubits,  or  10,000 
square  cubits;  and  the  Plethron  20,000  square  cubits.3      Pliny  calls  them  jagm*,   and  says  the 
largest  Pyramid  occupied  8  of  them,  which  produce  an  area  of  160,000  square  cubits.    The  dis- 
covered dimenbions  prove  this  perfectly  correct :  for  the  side  of  the  base  of  the  Pyramid  being  400 
cubits,  these  multiplied  by  400,  give  lt)0,000  square  cubits.    The  granite  chest  25  times  repeated, 
gives  a  length,  of  which  the  square  is  the  Aroura,  or  10,000  square  cubits.    Although  none  of  our 
writers  have  given  us  the  inside  capacity  of  the  chest,  or  the  exact  thickness  of  its  sides,  we  may 
be  very  certain  that  it  formed  the  measure  of  capacity.    Indeed,  after  a  standard  of  length  is  once 
fixed,  there  is  no  difficulty  with  a  standard  of  rain-water.    Mr.  Gabb  has  observed,  that  the  ancient 
jugera  were  the  lowest  standard  or  unit  of  land  measure,  and  meant  not  only  any  inclosed  posi- 
tion, but  what  we  call  lands,  that,  is  balks  or  strips  of  land,  in  the  open  town-fields,*     We  have 
here  the  use  of  the  Agrimensores  measuring  and  granting  out  the  land  of  the  Lords  to  their  feuda- 
tories, and  the  origin  of  our  town-fields.    The  same  system  may  be  perceived  in  the  measurement 
of  the  lands  by  the  Etruscan  Agrimen sores.    Niebuhr  says,  "The  jugerum  was,  as  its  name  indi- 
•"  eates,  a  double  measure;  and  the  proper  unit  of  the  Roman  land  measure  is  the  actus  of  14,400 
«  square  feet,  a  square  of  each  side  of  which  measured  one  hundred  and  twenty  feet.   A  quadrangle 


1  Paucton,  JM&rologie     Pari&,  1780.    Muller's  Univers,  Hibt.  Sect.  m. 

*  See  Gabb's  Fin*  Pyram,  p.  /5.  3  ib.  *  jj^  p,  73, 


BOOK  V.   CHAPTER  IV,   SECTION  8. 

cs  containing  a  superficies  of  fifty  jugera  comprised  the  square  of  ten  actus  within  its  area,  and  ib 
***  certainly  a  century,  not  indeed  of  a  hundred  jugera,  but  of  a  hundred  actus/* 1      In  the  120  and 
14,400  the  mythos  is  evident.     Again,  Niebuhr  says,  "The  Etruscan  and  Umbrian  versus,  of  ten 
"  ten-foot  rods,  bore  the  same  proportion  to  the  square  root  of  the  Roman  actus  or  fundus,  twelve 
(e  ten-foot  rods,  as  the  cyclical  to  the  civil  year  of  the  Romans.  ......     A  century,  therefore,  of  a 

"  hundred  actus,  contained  one  hundred  and  forty-four  versus,  i,  e.  the  square  of  twelve." 2  The 
Pythagoreans,  as  well  as  the  Platonists,  (in  fact,  they  were  the  same,  only  successors  of  each 
other,}  held  the  doctrine  of  the  microcosm;  but  I  think  it  was  a  part  of  their  secret  system. 
Indeed,  the  whole  of  the  system  which  I  have  developed  contains  innumerable  facts  which  can  be 
accounted  for  only  from  a  desire  of  secrecy.  The  theory  that  Man  was  the  centre  of  the  animal  or 
animated  mundane  system,  is  pregnant  with  many  curious  circumstances.  It  seems  that  the  race 
of  men  was  like  the  race  of  animals,  which  was  thought  to  descend  from  the  Ganesa,  the  Elephant, 
the  wisest  of  animals,  to  the  lowest,  to  the  point  where  it  connected  with  the  race  of  animated 
plants,  which  in  like  manner  descended.  As  the  highest  of  the  race  of  animals  descended  to  the 
Iowest9  and  thence  to  the  highest  of  the  race  of  plants,  &o  the  highest  of  the  race  of  man  was 
thought  to  have  descended  to  the  lowest—from  the  Nevvtons  and  Lockes  to  the  idiot— or  rather,  I 
should  say,  from  the  incarnation  of  divine  wisdom  in  the  Supreme  Pontiff,  in  Noah  and  his  succes- 
sors ;  in  fact,  in  the  Chaldseans,  who  inherited  the  supremacy  of  the  whole  world.  And  from  this, 
after  the  theory  was  lost,  from  the  effect  of  custom  or  tradition  not  understood,  all  the  claims  of 
kings  by  divine  right  have  descended.  From  this,  too,  the  desire  of  all  kings  to  trace  their  pedi- 
gree up  to  Noah  has  arisen.  The  corresponding  committee  of  the  Asiatic  Society,  of  which  Sir 
Alexander  Johnstone  is  the  chairman,  have  been  so  obliging  as  to  make  inquiries  for  me  into  the 
dimensions  of  some  of  the  old  temples  of  India.  The  subject  of  ancient  weights  and  measures  is  a 
very  comprehensive  one.  At  a  future  day  I  shall  probably  return  to  it,  when  I  may  be  able  to 
ascertain  whether  what  I  suspect  is  really  true,  viz.  that  the  old  temples  in  China,  Mexico,  India, 
Syria,  Greece,  Italy,  and  of  Stonehenge  and  Abury,  were  all  built  by  one  measure,  and  were  in- 
tended, each  in  its  own  peculiar  way,  to  be  a  microcosm  of  the  universe. 

8.  We  will  now  return  to  the  Etruscan  Agrimensores,  from  which,  indeed,  we  have  made  a 
very  long  digression.  All  the  operations  of  the  Tuscan  Augurs  or  Agrimensores,  for  they  were 
both  one,  were  of  a  religious  nature.  Their  first  unit  of  measure  or  ager,  our  acre,  was  a 
microcosm  of  a  greater.  It  was  called  a  temple,  and  every  temple  was  a  microcosm  of  a  greater, 
of  a  wheel  within  a  wheel,  till  it  became  a  microcosm  of  the  globe,  and  the  temple  of  the  globe 
was  a  microcosm  of  the  planetary  system,  and  that  of  the  universe.3  The  Cardo,  the  De- 
cumannus,  and  every  part  of  the  duty  of  an  Agrimensor,  was  religious,  and  intended  to  regulate 
the  collection  of  the  tithe :  this  arose  from  circumstances  and  was  continued  by  policy.  The 
word  Templum  or  Temple  is  a  very  important  word,  and  may  serve  to  throw  some  additional  light 
on  the  origin  and  secret  meaning  of  the  Templars  and  their  doctrines :  indeed,  I  think  a  proper 
understanding  of  it  will,  in  a  great  measure,  open  the  door  of  their  sanctuary.  When  an  Etruscau 
Augur  began  his  divinations,  he  "  used  to  rise  in  the  stillness  of  midnight  to  determine  in  his 
"  mind  the  limits  of  the  celestial  temple"*  This  temple  was  evidently  a  something  in  the  heavens, 


»  Hibt,  Rome,  Vol.  II.  p.  389.    Walter's  Ed.  *  Ibid.  pp.  389,  390. 

3  1  doubt  not  that  the  refusal  to  pay  the  tithe  was  denounced  as  a  great  sin.  By  what  process,  or  by  what  cmmiag 
manoeuvre,  the  Roman  priests  got  the  custom  established  of  taking  auguries  before  any  assembly  could  proceed  to 
business,  I  do  not  know ;  but  the  object  evidently  was,  to  have  the  power  at  all  times  of  controlling  them.  TMs  power 
gave  the  Pontifex  Maadmus  a  negative  upon  all  the  proceedings  of  the  state.  It  was,  in  effect,  a  veto. 

*  Niebuhr,  Hist,  Home,  Vol.  I.  p.  221.    Thirlwall's  Ed. 


408  ETRUSCAN  AGRIMENSORES.      TEMPLUM. 

perhaps  the  hemisphere,  and  again  shews  thai  the  word  templnm  had  some  meaning  much  moic 
sublime  than  a  humanly-erected  building.  But  the  celestial  vault  was  the  Templum  erected  by 
the  CHIEF  MASON,  the  Megalistor  Mundorum.  Here  I  stop.  Templars  are  nothing  but  masons5 
and  there  are  some  of  their  secrets  1  would  not  divulge  if  I  could  j  but  perhaps  I  do  not  know 
them.  I  may  be  in  error,  but  this  I  will  say,  they  are  so  closely  connected  with  masonry,  that  it 
is  very  difficult  to  separate  them.  Very  certain  I  am,  that  they  are  under  sonae  very  great  mis- 
takes, and  I  can  set  them  right,  if  I  choose.  The  temple  of  leue  at  Jerusalem  was  called  nO^iT 
eiLlbit,  but  often  5o>n  eikl only —the  second  word  na  bit,  which  means  home,  being  omitted;  it  is, 
in  fact,  a  pleonasm,  very  common  in  the  Hebrew ;  a  habit  or  defect,  perhaps,  of  writing,  which 
probably  arose  when  the  written  language  was  known  as  a  secret  science  to  very  few,  in  the 
recesses  of  the  temple,  and  but  ill  understood  even  there.  The  word  ^3  hi  has  the  meaning  of 
ALL,  and  probably  in  its  origin  is  D  k,  as,  and  bx  al,  meaning  as  all,  as  God.  The  word  ^O  kl 
answers  to  the  Latin  omnis,  and  OM  has  the  same  idea,  from  the  sacred  word  for  God,  whence  I 
think  it  had  its  derivation.  But  5o  kl  has  also  the  meaning  of  the  heavens,  and  here  we  have  the 
Latin  ccel-urn.  I  must  now  request  the  very  close  attention  of  my  reader,  and  his  excuse  for  a 
long  quotation  from  Mr.  Parkhurat, l  without  which  he  will  not  understand  this  most  recondite 
subject.  "  feyn  eikl,  the  middle  and  largest  part  of  the  temple  of  the  Lord,  the  sanctuary.— It  is 
"  applied  to  that  high  and  holy  place  where  Jehovah  peculiarly  dwelleth ;  otherwise  called  the  holy 
"  heavens,  or  heavens  of  holiness— li?D'nD  meiUuz  — From  his  Temple,  Ps.  xviii.  7.  Mr.  Merrick,  in 
"  his  annotations  on  this  text,  observes,  that  this  expresbion  is  applied  to  heaven  by  heathen  authors, 
"  from  whose  writings  the  following  passages  are  cited  by  De  la  Cerda,  in  his  commentary  on 
"  Virgil,  Georgic  iii.  p.  389: 

«  * C#l\  tomtrulm  Templa.'— LITCRET.  lib.  i. 

"  *  Qm  templa  Cezfi  sutnma  sonitn  concutit* — TERENT.  Eun. 

"  So  also  Ennius,  quoted  by  Delrio,  on  Seneca's  Here.  Fur.  p.  217: 

"  *  Contremmt  templum  magnum  Joeis  altitonantis.9    And, 
f  *  *  Quanquam  multa  mcmus  &d  e&li  c&rulu,  Templa 
"  *  Tende/wm  lacrymans '" 

These  texts  clearly  prove,  that  tvith  the  ancients  the  word  templum  had  a  meaning  much  more 
grand  and  refined  than  merely  the  building  on  the  earth,  or  the  bit  or  tectum  built  by  human 
hands,  which  was  always  considered  to  be  a  microcosm  of  the  temple  of  the  firmament  Thus,  in 
the  oldest  monuments  of  the  Druids,  we  have  the  circle  of  stones,  in  the  number  12,  the  signs  in 
the  circle— signs  of  the  zodiacal  circle,  with  the  arch  of  heaven  for  the  cupola ;  and,  in  fact,  the 
divisions  of  the  heavens  marked  in  a  great  variety  of  ways.  I  know  some  persons  will  say  this  is 
fanciful;  but  they  cannot  deny  the  facts  of  the  numbers  in  the  monuments;  and  there  must  be 
some  cause  for  their  peculiarity.  With  respect  to  the  fancifulness,  I  quite  agree  with  the  objec- 
tors that  nothing  can  be  more  fanciful  than  almost  all  the  recondite  doctrines  of  the  ancientb 
appear,  when  taken  without  the  remainder  of  the  system  of  which  they  form  a  part  being  con- 
sidered, and  without  the  necessity  for  them  being  also  considered. 3  This  mcessity  arose  from  the 

1  On  the  word  !?3n  tkl  I  and  III. 

*  From  this  comes  our  Saxon  word  raickle  for  mwh ;  and,  in  some  cases,  used  foi  all,  as,  MicUegate,  York — the 
*w&?  or  only  road  into  the  city,  and  over  the  bridge  from  the  south, 

J  In  the  Pantheon  at  Rome,  with  its  open  top,  we  have  a  beautiful  example.  Here  we  have  the  plan  of  the  oldest 
temples,  as  they  would  be  built,  before  the  art  of  building  a  key-stoned  arch  was  discovered— this  would  be  an  approxi- 
mation to  it. 


BOOK    V.    CHAPTER.    IV.   SECTION  8,  409 

ignorance  of  the  ancients  of  the  art  of  writing,  which  left  them  no  other  resource  to  register  these 
most  important  parts— groundworks  of  all  their  theories,  systems,  and  festivals.  Under  the  law 
of  Moses,  when  the  religion  was  confined  and  intended  to  be  confined  to  one  little  country,  a  place 
was  fixed  on  and  a  temple  built  for  the  worship  of  God ;  but  when  the  Saviour  of  the  whole  world 
invited  all  people  to  a  participation  in  his  favours,  this  attachment  to  one  place  was  done  away, 
and  every  place  was  considered  equally  good  for  his  service.  Jesus  Christ  had  no  predilection  for 
the  temple  at  Jerusalem  or  at  Gemim.  In  whatever  place  his  people  shall  assemble,  in  his  name, 
he  will  be  in  the  midst  of  them.  Accordingly,  the  first  Christians  assembled  indifferently  in 
houses  or  other  places  where  they  happened  to  be;  and  it  cannot  be  doubted  that,  if  Jesus  Christ 
had  thought  temples  necessary,  he  would  have  said  so :  but  the  poor  man's  religion  wanted  no 
such  superstitious  Adjuncts.  The  beautiful  globe  was  his  re/xfvo^,  and  an  humble  and  contrite 
heart  his  temple.  This  was  the  doctrine  of  the  Buddhist,  of  the  Pythagorean,  of  the  Essenian 
philosopher  of  Samaria.  This  was  the  doctrine  which  the  Samaritan  Nazarite  taught,  as  I  have 
pointed  out  in  my  preface  to  the  first  volume,1  Here  we  have  no  gorgeous  temples,  no  trumpery 
shows,  no  sects,  nor  the  possibility  of  forming  them.  Here  we  have  no  firebrand  creeds  or  sym- 
bols of  faith  to  incite  men  to  cut  each  other's  throats.  Here  all  is  peace  and  brotherly  love. 
Here  we  unite  all  religions. 

To  return  from  this  digression.  Every  thing  was  divided  into  two.  The  heaven  was  divided  into 
two  hemispheres,  and  the  globe  we  inhabit  into  the  North  and  the  South — the  Dark  and  the  Light 
— the  Good  and  the  Evil.  Man,  in  like  manner,  was  originally  believed  to  have  been  formed  in  two 
parts  in  one  body — male  and  female2  — the  higher  and  the  lower — the  good  and  the  evil.  In  the 
same  way  time  was  divided — the  day  and  night,  the  winter  and  summer.  Thus  we  read  much  in 
the  works  of  the  Brahmins  of  the  day  of  Brahma  and  of  the  night  of  Brahma.  All  the  cycles  were 
made  up  of  the  multiplication  of  the  jfoe  and  six  together — the  He  and  the  %&— -  the  male  and  the 
female — from  whose  union  and  conjunction  all  the  race  of  man  descended.  We  have  found  the 
cycles  of  360  and  432  originally  founded  on  the  two  numbers  Jive  and  sw? — the  two  lustrums  ;  and 
the  two  cycles  360  and  432  3  to  have  been  united  at  last  in  one  larger  cycle.  Now,  I  think,  all  this  hud 
reference  to,  in  fact  was  closely  interwoven  with,  the  theological  system,  as  the  cycles  may  be  said 
to  have  been  interwoven  into  one  another.  There  was  the  one,  the  To  Ov,  generally  marked  in  a 
very  peculiar  manner.4  Then  there  were  the  three f5  then  the  other  cyclar  numbers  as  described 
in  my  Celtic  Druids,  Sect.  XXIII.,  and  I  feel  little  doubt  that  the  microcosm,  after  the  one  and 
three,  was  made  to  depend  on,  or  was  regulated  by,  the  foundation  number  Jive  or  «/#;  and  these 
two  arose  from  the  change  in  the  length  of  the  year  (and  consequently  in  the  length  of  the  cycles) 
from  360  to  365  days — the  number  432,  the  cycle  formed  by  the  six  being  to  unite  with  the  cjcle 
of  360,  and  together  to  form  one  whole,  and  thus  to  retain  both.  The  temple  of  Stonehenge  is  a. 
production  of  the  5x12-^:60,  &c.$  the  temple  at  Abury  in  its  number  of  650  included  both  in  its 
system.  Both  these  are  in  good  keeping  with  the  remainder  of  the  system,  but  we  cannot  come  to 
any  determination  respecting  them,  nor  do  I  know  that  it  is  of  any  consequence.  The  division  of 
the  nations  named  in  the  tenth  chapter  of  Genesis,6  which  was  into  7*2,  is  alluded  to  most  clearly 
in  32nd  ch.  and  8th  verse  of  Deuteronomy,  where  the  Most  High  is  said,  in  the  LXX.,  to  have 


1  Pp.  xvii  xviii  *  See«(pw,  p,  397.  *  Vol.  I.  pp.  6,  ?. 

4  This  in  Stonehenge  may  have  been  the  altar-stone  as  it  is  called,  but  which  must  have  been  merely  for  the  Eucha- 
rihtia,  as  I  believe  there  is  no  appearance  that  a  large  fire  has  ever  been  lighted  upon  it    or  it  may  have  been  the  single 
stone  at  a  little  distance,  like  the  crosses  in  our  churchyards —the  Lingas  or  Phalluses. 

5  The  altar-stone  and  the  two  stones  at  the  entrance,  or  the  three  stones  standing  outside  the  circle. 

6  See  Vol.  I.  p.  265,  and  supra,  p.  399, 

VOL.  n.  3  G 


MOUNT   GARGARTTS.      COR.      CARDO,     AGRIMENSORES.      TERMINI, 

divided  the  nations  according  to  the  number  of  the  Angels  of  God,  and  not,  as  in  our  text,  accord- 
ing to  the  number  of  the  children  of  Israel.  Now,  I  think  this  division  of  the  world  is  a  microcosm 
of  the  division  of  the  heavens.  We  know  the  stars  are  commonly  called  angels,  and  that  Pliny 
baid  there  were  72  constellations,  or  groups  of  stars,  called  by  the  names  of  animals  or  other 
things.  I  suspect  the  stars  here  alluded  to  were  constellations,  and  that  the  surface  of  the  earth 
was  divided  microcosmicaily  after  the  heavens.  I  have  not  been  able  to  make  out,  from  examples, 
in  any  one  country,  a  perfect  or  nearly  perfect  system ;  but  this  is  not  to  be  expected  \  nor,  in- 
deed, have  I  been  able,  as  the  Irish  did  with  their  elk,  to  put  all  the  parts  collected  from  different 
quarters  into  a  whole  5  for  this  reason,  at  present  we  can  consider  it  as  only  a  proposed  theory,  to 
remain  for  examination,  with  such  a  degree  of  weight  annexed  to  it  as  each  reader  may  think  it 
deserves.  But  yet  I  think  the  existence  of  the  microcosm  is  rendered  probable,  by  facts  still 
existing,  Mr.  Niebuhr  has  observed,  that  every  carda  or  stone  cross  set  up,  where  the  lines  of  the 
agrimensores  crossed  each  other,  was  called  a  Templum,  But  in  every  country  there  was  one 
grand  Templum  or  Cardo  or  Cross  or  Capitolium  or  Acropolis  or  Stonehenge,  whence  all  the  others 
proceeded,  or  by  which  they  were  regulated  5  and  it  is  evident  that  this  must  be  a  microcosm  of 
the  temple  of  the  globe,  of  the  temple  of  the  planetary  system,  with  its  its  beautiful  pole-star,  or 
the  star  of  Juda  or  cross  with  many  points,  the  Templars5  cross  at  the  top  of  it.  We  every  where 
read  of  nations  adoring  large  rude  stones,  in  such  a  manner  as  is  almost  incredible  of  rational 
beings.  I  believe  this  was  a  species  of  SsXsia  paid  to  the  Cardos,  the  nature  of  which  had  become 
forgotten;  and  perhaps  it  might,  in  some  instances,  be  transferred  to  other  large  stones  by  credu- 
lous devotees,  who,  in  all  ages  and  all  nations,  are  perpetually  at  work  to  increase  the  objects  of, 
their  devotion— always  at  work  to  find  something  new-— something  to  make  them  more  worthy 
than  their  neighbours  of  the  favour  of  God.  These  cardos  or  termini  or  mere-stones  were  all 
poles — polises,  aad  the  first  from  which  all  the  East  and  West  branched  off  was  the  arco  or  acro- 
polis. From  these  came  our  Maypoles*  The  villages  grew  up  around  these  poles,  as  they  are 
found  at  this  day,  and  hence  arose  the  name  of  woX<$  for  town.  I  suppose  the  Umbrians  of  Italy 
had  360  of  them,  as  we  know  Persia  had,  and  as  I  believe  all  other  nations  had;  and  that  it  was 
300  of  these  which  the  Etruscans  conquered.  * 

9.  In  Volume  I.  p,  527*  1  have  alluded  to  the  stone  circle  on  Mount  Gargarus  by  the  Indian  name  or 
epithet  Cor-Ghan,  treated  of  by  Mr.  Faber,2  Here  is  evidently  the  Welsh  name  of  Choir  Ghaur, 
of  Stonehenge,  applied  to  Gargarus  of  Troia.  I  think  no  human  being  will  doubt  this.  The  pas- 
sage noticed  in  iny  Celtic  Druids,  Ch.  VI.  Sect;  XXI.  p.  237,  where  Homer  describes  the  chiefs 
meeting  in  the  circk,  must  allude  to  Gargarus,  and  to  the  stone  circle  seen  by  Dr.  D,  Clarke,  upon 
that  mount.3  The  Monks  called  Stonehenge  Chorea  Gigantum.  "NKin  hg~gur  is  place  of  the 
circle :  the  two  form  the  terminations  of  Indian  towns  ending  with  urg  and  uggar,  and  our  burgs. 
The  word  Cor  is  evidently  the  Choir  and  the  same  as  the  Cor,  the  centre  of  the  measurements  in 
Italy.  Cor  also  means  the  heart ;  and,  probably,  from  being  the  heart  or  centre,  in  Persia,  it  de- 
scribed the  Sun.  I  think  from  this  it  is  probable  that  the  Cardbales  or  centres  of  measurements 
of  Britain  began  at  Stonehenge,  or  if,  as  is  probable,  Britain  was  rnicrocosmicully  divided  into 
three,  that  it  was  one  of  the  three.  One  of  the  names  of  Stoneheuge  is  Main  Ambres  or  Ambrose. 
Cleland  has  shewn  that  Meyn  means  rfeme,  and  was  the  origin  of  our  Minsters,  and  Monasteries. 
Main  of  Am,  or  Cm-bra,  stone  of  Om  the  Creator.  The  famous  Rocking  stone  in  Cornwall  was 
called  Main  Ambre,  This  is  the  same.  I  suspect  the  bm  was  the  same  as  divus,  and  at  last 


'  Vide  Niebuhr,  Hist,  of  Rome,  Vol.  I,  pp.  112, 113.    Thirlwall'a  Ed. 

8  Anal.  VoL  HI.  pp,  31,  229.  >  See  Vol.  I.  pp.  229,  360,  36*2,  423. 


BOOK    V.   CHAPTER  IV.  SECTION  9.  411 

meant  holy.  Ambrosia  was  the  liquor  of  the  holy  or  creative  power  Om.  The  oil  was  that  of  the 
holy  or  creative  power,  whence  comes  the  French  Ampulla.  Professor  [Sir  Greaves]  Haughton 
says,  Cor  Gharri  may  be  analysed  into  Cor-Ghirry,  the  mountain  Cor  :  for  Ghirry  means  a  moun- 
tain, as  you  may  have  heard  of  Nilgherries  or  blue  mountains.  If  the  G  is  pronounced  hard,  as  in 
gift,  no  h  is  wanted,  and  it  would  then  be  Giri,  and  sounded  Ghirry.  Stonehenge  seems  to  mean 
no  more  than  the  hanging  or  suspended  stone.  Cor  Gawr  is  the  old  British  name,  which  means  the 
circle  of  the  powerful  ones,  from  Cor,  a  circle,  and  Cawr  or  Gawr  (Gaor),  the  Mighty  One,  the 
Great  One.  But  I  think  we  have  another  Gargarus  or  Choir  Ghaur  in  the  celebrated  Carum  Gorum, 
of  Tartary,  whither  Gengis  Khan  went  to  receive  investiture  in  his  dominions.  This  was  the  re- 
sidence of  the  Prestre  John,  or  the  Priest  of  the  God  of  Wisdom.  The  kingdom  of  Gengis  called 
itself  in  a  particular  manner  the  kingdom  of  wisdom.  Hence  I  believe  that  Carum  Gorum  is  ety- 
mologically  the  same  as  Choir  Ghaur  and  as  Gargarus,  and  that  it  had  the  same  meaning.  But  I 
think  we  have,  as  we  might  expect,  another  Choir  Ghaur,  in  Scotland,  in  the  mount  of  Carum  Gorum, 
[cairn  gorm  ?]  whence  the  precious  stones  of  that  name  are  procured,  in  the  county  of  Perth.  They 
are  all  mounts  of  the  Cor  or  circle  or  heart  or  wisdom.  They  were  all  acropolises,  capitoliums,  of 
the  divine  incarnation.—  I  must  now  return  to  what  I  have  said,  that  Carnate  probably  had  its 
name  from  the  two  Cams  of  St.  Thomas,1  and  observe,  that,  in  consequence  of  finding  the  word 
Cam  in  such  very  general  use  all  over  the  world,  I  am  obliged  to  seek  for  some  other  meaning  ; 
and  I  think  I  have  it  in  the  word  Cor,  which,  when  read  Hebraice,  meant  wisdom  ;  and  I  think, 
from  allusion  to  this  name  of  God,  the  piles  of  stones  called  Cams,  which  are  generally  surrounded 
with  circles  of  upright  stones  in  the  numbers  of  sacred  cycles,  (vide  several  in  the  neighbourhood 
of  Inverness,)  had  their  names.2  From  Mr.  Claproth's  excellent  map  of  Asia,  I  learn  that  the 
country  between  40  and  50  degrees  of  N.  Lat.,  and  100  and  120  E.  Long,  by  French  reckoning, 
the  country  of  Caracorum,  in  the  year  232,  was  called  the  country  of  Sian  pi  Libres.  (Sion  the 
Free,  In  Siam,  it  may  be  remembered,  that  the  natives  say  the  French  have  the  same  name  as 
themselves—  /r<?0.)  In  302  it  was  called  kingdom  des  So  theou  (or  of  the  holy  Saviour)  or  Tho  po 
(the  God),  In  425  it  was  the  empire  of  Joan  Joan.  (This,  1  do  not  doubt,  was  Prestre  John, 
or  the  Priest  of  Jnana,  wisdom.)  In  565  it  was  the  empire  of  the  Turks.  In  632  it  was  the  king- 
dom  of  Thou  Khiti  (God  Khiu).  In  679  it  was  the  country  of  Hoei  He,  or  Ouigours  or  country  of 
Thou  khiue  (Circle  of  Iao>  or  the  leco).  In  745  it  was  the  empire  of  the  Ouigour,  or  the  Hoei  He, 
or  the  encampment  of  the  Kakan.  In  865  it  was  the  country  of  Kirghiz  or  the  Tartars.  In  1125 
it  was  the  empire  of  the  Kin  or  Altoun  Khans*  Next  it  was  the  Mongols.  In  1290  it  was  the  em- 
pire of  Khorin,  or  Caracorum,  or  Ho~lin.  It  really  appears  probable  that  from  this  remote  country 
in  the  earliest  time  all  our  mythology  has  come.  We  have  found  an  Ararat  in  the  Il-avratta  of 
India.  According  to  the  theory  of  Agrimensorism,  both  the  Ararats  ought  to  be  Cardos.  In  India 
we  have  this  in  Mount  Meru.  In  Western  Asia  it  is  very  clearly  made  out  by  Cellarius,  in  his 
Geographia  Antiqua.  He  shews  that  the  part  of  Taurus,  which  separates  Sophene  from  Mesopo- 
tamia, was  called  the  Godyean  mountains.  On  these  the  Ark  of  Noah  was  supposed  to  have 
rested.  Berosus  says,  the  Ark  rested  on  the  mountains  raw  xo^Suaicov,  The  Targuin  of  Onkelos 
on  Gen.  viii.  4,  uses  the  word  Kardu,  which  the  Targum  of  Jonathan,  by  metathesis,  calls  Kad- 
run.  Elmacinus  calls  it  the  Mountain  Cordi.  It  has  also  the  name  of  Baris,  which  means 


*  See  Vol.  I.  pp.  757,  765. 

*  The  word  GarcL,  which  means  place,  as  Slutgard,  Chunigard,  &c*,  or  district  >  was  the  Hebrew  n»j  g-ir  and  »i  dif 
holy  circle.    Hence  comes  our  small  inclosure  called  a  yard.    Hence  come  the  circles  of  Germany,  which  were  all 
religious  divisions,  formed  in  the  time  of  the  pontifical  government, 

3  I  have  little  doubt  that  the  Mount  Nevis,  which  is  close  to  Beregonium,  the  ancient  capital  of  Scotland,  and  within 


412  MOUNT   GARGARUS.      COB.      CARDO.      AGRIMENSOIUS.      TERMINI* 

Here,  in  the  name  of  this  very  remarkable  mountain,  I  think  we  have  a  Cardo  in  chief  to  complete 
the  mythos.  It  was  the  Cardo  of  Nouh.  Baris  or  Ararat,  or  the  Mount  of  Kardi,  was  believed  to 
be  the  highest  in  the  world  \  and  from  this  mountain,  as  a  centre,  Noah  was  supposed  to  divide 
the  world  among  his  three  sons.  The  Gar  of  Gargarus,  the  Giri  of  India,  the  Gaur  of  Choir  Gaur 
or  Stonehenge,  the  Cor  of  the  Mounts  of  Cordi  or  Kardu,  or  Ararat,  and  the  Cardo  of  Italy,  are  all 
the  same  word  and  have  the  same  meaning.  They  are  all  central  points  round  which  circles  of  some 
kind  were  built  or  supposed  to  be  built,  (and  here  we  have  the  ear  of  circle,)  and  they  were  also 
acropolibes  or  capitoliums,  and  had  the  meaning  of  Cor,  heart  9  as  the  centre  of  measurement  round 
which  the  72  and  31)0  districts  were  laid  out  \  as  our  system  is  placed  round  the  sun.  The  change 
hi  letters,  such  as  in  the  G,  the  C,  the  K,  &c,,  will  not  be  objected  to  by  any  person  who  makes  a 
due  allowance  for  the  absolute  uncertainty  of  all  old  languages,  before  the  invention  of  grammar, 
and  the  constant  use  of  whdt  we  learnedly  call  the  anagram  and  metathesis,  which  were  originally 
mere  conuptions,  habits,  or  styles  of  speaking  or  writing,  As  we  have  seen  the  Roman  Cardinals 
called  hinges,  so  the  Choir  Gaur  was  called  for  the  same  reason  the  Stone-hinge.  It  was  the  pon- 
tifical capital,  the  pivot  on  which  all  the  districts  of  Britain  depended  or  turned,  when  England 
was  under  the  jurisdiction  of  its  three  Arch-fiarueus.  And  I  have  not  a  doubt  that  there  was  a 
similar  Cor-giri  somewhere  for  both  Scotland  —  Albania  or  Caledonia  —  and  for  Cambria.  When  1 
find  the  Om  the  object  of  adoration  of  all  nations  —  the  emblem  of  the  creative  power,  the  temple 
of  Stonehenge,  by  means  of  the  cycles,  the  emblem  of  the  same  mythos,  and  the  Hebrew  language 
of  Britain,  it  is  not  unreasonable  to  go  to  the  Hebrew  language  for  the  explanation,  The  whole  is 
evidently  in  keeping.  The  parts  are  in  character  with  one  another.1  1  beg  leave  to  draw  my 
reader's  attention  to  the  names  of  Gargarus  aud  Stonehenge  being  the  same  (Choir  Ghaur  and 
Cor-Ghari)  in  the  Sanscrit  and  the  old  English  language,  and  also  to  the  Cor  of  the  Etruscans. 
This,  of  itself,  almost  confirms  my  theory  of  the  ancient  system,  the  crosses,  &c.  These  two 
names  for  Stonehenge  are  similar  to  the  word  Sanscrit  of  India  and  Scotland,  and  Sanscort  of  the 
Celts.  Every  inquirer  into  the  antiquities  of  nations  knows,  or  ought  to  know,  how  much  labour 
the  learned  Vallancey  took  to  prove  that  the  Irish  were  a  tribe  from  Spain,  but  which  previously 
came  thither  from  the  Eafat  We  have  seen  that  the  Sibils  say  that  Mount  Ararat  was  in  Phrygia, 
in  Abia  Minor,  which  Phrygia  was  adjoining  to  Mjsia  or  the  country  of  the  Mystur,  or  Troy. 
But  I  think  it  probable  that  the  whole  of  AbLi  Minor  was  Mysia,  or  mystic  land,  the  land  of  Room. 
In  Asia  Minor  we  have  Calinda,  Calamina,  and  Calida,  places  of  India,  connected  with  the  mythoa 
of  Ararat.  We  have  also  a  nation  of  Brigantess,  and  Briges,  whence  Drumraond2  supposes  *the 
name  of  Phrygians  came,  and  the  word  Free,  and  the  Scandinavian  Phriga  or  Freya,  From  this 
root  we  have  formerly  observed  that  the  Siamese  say  the  Franks  or  French  have  the  same  name 
as  themselves.  There  ib  also  a  place  called  Caledonia  and  an  Albania,  and  Milea  or  Miletia,  and  a 
Mount  of  Soiyma.*  In  Britain  we  have  Brutus,  descended  from  Jineas,  and  his  three  sons,  and 
Trinobantum  or  Troya  Nova,  and  Albany,  and  Caledonia,  and  the  Brigantes,  and  the  Calidei,  and 
the  Miletii,  and  Patrick  in  Ireland.  Can  any  one  doubt  that  the  same  mythos  or  the  same  people 
have  been  in  both  places  ?  But  Abia  Minor  was  both  Mysia  and  Moom9  the  mystic  name  of  the 
city  in  which  the  Pontifex  Maximus,  or  chief  Bridge-builder  in  Italy  dwells*  Sir  W.  Drum- 
mond  has  observed,  that  the  name  of  Brigautes  comes  from  Briges,  and  that  Phryges  and  Briges, 


sight  of  the  island  of  lona,  meant  Baris  and  Navis.    Like  the  Baris  and  the  Cordi,  the  centre  of 

of  -Asia,  it  was  the  centre  of  Scotland.    Vide  Boehart  Gco,  Sac,  B.  I  ,  ami  VHubioiTa  Theory  ot  the  Jwrtb,  B.  Jl.  p. 

3rd  ed. 

1  See  CB&TIC  DRUIJJS,  Ch.  VI.  Sect.  XVIII.  p.  281.  *  Ongines,  Vol.  IV.  pp,  356,  357. 

»  See  Vol.  L  pp.  594,  810. 


BOOK  V.    CHAPTER  IV.   SECTION  9, 

according  to  the  Greek  authors,  are  the  same,  and  that  these  people  came  from  Thrace,  where  \w 
have  formerly  found  the  Sindi  and  the  other  Indian  names>.  He  then  (p.  355)  observes,  that  the 
Thracian  name  for  a  pons  was  Brig  or  Briga,  the  very  name  the  same  lueful  contrivance  bears  in 
North  Britain,  where  some  of  the  common  people,  even  at  this  day,  believe  that  the  arch  is  held 
together  by  sorcery  or  magic.  Cor  was  the  Latin  name  for  both  heart  and  wisdom.  Here  \te 
see  why  the  Bulla,  treated  of  supra,  p»  87,  was  in  the  form  of  a  heart :  originally,  I  have  not  a 
doubt,  from  the  name  fyo  hoi  iiO  bat  Bull- a,  in  form  of  a  Calf,  as  it  has  been  and  is  yet  in  modern 
times  in  form  of  a  Lamb — the  Agnus  Dei,  From  this  came  the  word  Cardo,  ox/ii}.  We  have  the 
meaning  of  it  in  the  cor  januae  quo  movetur,  as  hinge,  regulator  of  the  door ;  *  and,  as  regulator,  it 
gave  name  to  the  line  drawn  from  North  to  South, — the  pole  or  axis  of  the  earth,  used  by  the 
Etrubcan  Agrimensores  to  make  their  squares  for  the  collection  of  the  sacred  tenths  or  tithes. 
This  line  regulated  all  others.  The  word  is  cor-dis-di — divus}  and  from  thib  it  came,  that  where 
the  Decumanus,  the  line,,  crossed  it  from  East  to  West,  the  point  of  intersection  at  which  a  cro^s 
was  set  up,  was  called  cor,  or  c&do,  car-di.  It  was  in  each  district  the  centre,  the  heart,  of  all 
their  operations :  it  was,  from  circumstances,  the  Arca-polis,  the  Cdput-olium.  From  this  point 
of  intersection  two  roads  always  branched  off,  which  is  the  reason  why  we  have  a  cross  or  mere- 
stone  in  the  centre  of  every  village,  which  arose  by  houses  collecting  round  the  sacred  X :  for  this 
was,  for  many  evident  reasons,  declared  most  sacred  and  holy,  and  in  suitable  places  the  temples 
arose  around  or  over  these  crosses.  The  whole  circle  was  divided  into  360  parts ;  and,  beginning 
at  the  Equator,  the  Decumanus  was  drawn  at  every  ten  of  these  parts  to  North  and  South,  whence 
it  had  the  name  Deca.  In  a  similar  manner,  I  believe,  the  mensuration  by  the  Agrimensores  took 
place  in  every  country.  The  Decumanus  would  always  be  the  same,  but  the  Cardo  would  in  one 
sense  vary.  A  Cardo  would  run  through  every  capitol  or  principal  town,  which  of  course  would 
divide  the  land  into  parallelograms  of  different  lengths.  The  lengths  would  vary  according  to 
localities,  Our  sybtem  is  the  same :  the  parallels  of  Latitude  never  vary,  the  Longitude  each 
nation  reckons  from  its  own  cardo.  It  was  from  being  the  superintendants  or  curators  of 
the  Seventy -two  Bareichs,  parishes  or  cardinal  divisions,  into  which  the  city  of  Rome 
was  divided,  that  the  Roman  cardinals  had  their  names.  I  have  no  doubt  originally,  perliups 
even  yet,  Cardinales  of  the  whole  of  the  7$  divisions  into  which  the  patrimony  of  St.  Peter 
may  have  been  divided:  for  the  patrimony  of  the  Resoul,  the  Vicra-rua-ditya,  the  Vicar  of 
Ciod,  extended  over  tjie  whole  world.  That  it  w&s  divided  into  7^>  is  clearly  proved  by  the  divi- 
sion of  the  79  nations  of  the  earth,  mentioned  in  the  tenth  and  eleventh  chapters  of  Genesis 
The  author  of  that  book  perfectly  understood  the  doctrine  of  Agripieusorism.  That  book  was 
never  written  by  Moses,  though  it  might  be  adopted  by  him.,  The  adoption  of  the  number  of 
seventy-two  arose  out  of  the  divisions  of  the  circle.  The  Gaelic  word  coir,  genitive  cfwir,  signi- 
fies a  space  of  ground  inclosed  on  all  sides.  It  is  the  Greek  #<opa,  locus.*  We  have  the  cor  in 
cortex,  the  bark  of  a  tree,  and  X&pTyh  charta,  and  the  Gaelic  cart  and  chart*  It  is  curious  to 
observe  the  cart,  by  its  wheels  only  distinguished  from  the  sledge,  and  the  chart,  connected  both 
with  letters  and  the  agriniensorial  measurement  of  land.  In  the  Celtic  language  reich  meant  ruler 
of  a  country :  from  this  came  the  Rex,  and  both  are  the  same  as  Ray.  Gor  is  d  circle;  Cor-reich 
the  ruler  of  a  circle,  like  the  German  circles*3  The  Ager  of  the  Romans  is  our  acre  (that  is,  mea- 
sure of  land  or  rs/tsi/o^).  It  is  the  Hebrew  *iu  gur  art  hg,  originally  place  of  t/w  circle.  I  bav£  uo 
doubt  that  this  was  a  cross  in  a  circle  $  that  is,  a  circle  divided  into  four.  The  Roman  territory 
was  called  Ager  Romanus  $  and  at  first,  as  we  might  expect,  it  was  divided  like  .tiie  globe— liKe 


Litt.  Diet,  *  Grant's  T bought*  oa  the  Gael,  p,  169,  *  Cleiand'a  Spec,  Ap.  p.  33* 


414  MOUNT  GARGARO-S.      COR.      CARDO.      AGRIMEKTSORES,      TBAMIXI. 

India— like  Britain— -like  Scotland— and  probably  all  other  countries— into  three  parts.  It  may  be 
asked  why  the  word  Cor  just  spoken  of  came  to  have  the  meaning  of  WFisdom.  What  has  the 
heart  more  than  any  other  part  of  the  body  to  do  with  Wisdom  ?  In  the  ancient  Etruscan  lan- 
guage, read  from  right  to  left,  it  was  Cor  or  Roc,  that  is,  Ros  or  Ras,  and  the  country  where  we 
find  this,  we  are  told,  was  called  Razena  \  that  is,  country  of  Ras  or  wisdom*  It  was  ras,  not 
"  a  cur&,  quia  in  eo  omnis  solicitudo  et  scientiae  causa  manet."1  From  this  came  the  cardo,  car-di; 
the  c  in  these  words  answering  to  the  g,  and  the  g  answering  to  the  c  and  k,  and  the  acra  or 
axpa  or  &pxa  of  the  acropolis,  the  origin  of  the  Ager.  It  was  the  heart  as  the  centre  of  the  ope- 
rations of  the  Agrimensores,  the  point  of  intersection  of  their  Decuman  and  Cardo  $  and  as  wisdom 
or  scientia  it  was  the  regulator  or  pivot  or  hinge  on  which  the  two  right  lines  to  the  cardinal 
points  extended.  As  the  point  which  directed  and  regulated  all  the  operations,  it  was  closely 
ullied  to  mind,  or  intelligence,  or  wisdom.  The  cor  is  also  the  root  of  concors,  concordia;  from 
this  comes  also  the  word  to  care,  that  is,  to  interest  one's-self  about^  and  the  Gaelic  word  car,  affec- 
tiou,  cardias9  friendship,  and  the  Greek  K0ep$«a,  in  place  of  caredia^  and  the  Latin  carus  dear.  And, 
finally,  it  is  the  Persian  name  for  the  Sun ;  thus,  again,  uniting  the  centre,  the  To  Ov,  and  wisdom. 
We  constantly  say  a  thing  hinges  upon  this  or  that,  hereby  evidently  considering  a  hinge  as 
u  regulator,  as  it  regulates  a  door.  Ainsworth  says,  a  Cardo  means  a  way  crossing  through  the 
fields  from  North  to  South.  This  is  also  often  called  a  balk  by  Niebuhr,  and  is  a  word  at  this  time 
ia  common  use  for  the  strips  of  land  in  open  town-fields  in  Yorkshire,  and  in  other  parts.  Now 
this  shews  us  that  these  cultivated  lands  or  strips  were  regulated  by  these  balks,  which  were  not 
subinfeudated  by  the  Lord,  but  always  were,  and  yet  are,  his  property.  On  the  inclosure  of  my 
Manor  of  Skellow  many  years  ago,  I,  of  course,  as  Lord,  claimed  land  for  the  balks,  and  had  it 
allowed  to  me,  as  it  is  usual  in  similar  cases.  Hence  we  see  that  one  of  the  great  employments  of 
these  agritnensores  must  have  been  to  protect  the  Lords'  balks  from  being  destroyed  or  stolen,  to 
\ihich  they  were  very  liable.  The  ridge  of  mountains  which  divides  North  India  or  Oude  from 
Taitary,  is  called  Balkan :  this  may  mean  Bal-ama,  land  of  Bal*  A  similar  ridge  called  Balkan 
divides  the  Sindi  of  Thrace  from  Scythia  or  Tartary,  They  were  both  Sindi — followers  of  the 
holy  Xin.  From  Cardo  we  have,  as  I  have  before  remarked,  the  cardinal  points  of  the  compass ; 
and,  as  the  line  from  North  to  South  was  first  drawn,  it  evidently  regulated  the  others.  We  know 
that  the  magnetic  needle  has  varied  for  a  great  number  of  years  back.  The  needle,  I  think,  anciently 
pointed  North  and  South,  without  any  variation  \  that  this  variation  is  like  the  variation  of  the 
angle  made  by  the  planes  of  the  Equator  and  Ecliptic ;  that,  at  the  time  they  were  displaced,*  it 
also  was  displaced ;  and,  like  them,  it  is  gradually  coming  right  again— though,  like  a  pendulum 
put  in  motion*  they  may  both  oscillate  some  time  before  they  get  right,  The  Indians  thought  the 
oscillation  was  great,  M.  La  Place  thought  it  small  It  may  at  first  have  been  large,  now  matt, 
and  thus  both  the  Indians  and  La  Place  may  be  right.  At  the  boundaries  of  districts  and  where 
roads  meet  in  Britain  are  the  remains  of  the  ancient  termini,  which  were  crosses,  and,  in  the  time 
of  the  Romans,  priapuses,  in  different  forms  $  all  these  were  emblems  of  the  generative  power. 
The  boundary,  from  being  an  emblem  of  the  Ter-Menu,  was  called  terminus;  it  denoted  the  crea- 
tive power,  of  which  also  Apis  or  the  Bull  was  the  emblem  :  it  was  called  Pra  or  Bra  Apis — Pria- 
pus.  Apis  was  but  Ab  or  Ba  the  father*  The  Father,  the  Creator,  was  the  triune  principle — 
A~l,  B=2— 3.  The  Terminus  was  Ter-oraen-us.  An  Omen  was  a  kind  of  projector  or  foreteller 
or  giver  of  warnings,  and  might  be  good  or  evil.  Ter-omen  was  the  triple  omen,  or  omen  of  the 
Triune  God.  Martianus  Capella  tells  us,  that  the  cycle  of  Dm— M— 608,  was  called  OMEN.®  The 


Jsid.  ap.  Litt  Diet  «  See  Vol.  I.  p.  192. 


BOOK  V.   CHAPTER  IV.   SECTION  10,  -Lib 

Pillar  with  a  cross  at  the  top,  placed  on  a  Calvary  of  three  steps,  was  an  emblem  of  the  Trimurtl 
with  the  To  Ov  above  it.    I  have  just  said  that  the  crosses  were  the  emblems  of  the  generative 
power.    These  central  stations,  and  particularly  the  first,  was  the  generative  point  whence  all  the 
measurements  proceeded  5  on  this  account,  in  a  particular  manner,  it  became  the  emblem  of  tb> 
generative  power,  as  well  as  of  the  heart  and  of  wisdom  ;  it  produced,  generated,  all  the  others, 
Every  one  is  aware  into  what  a  variety  of  grotesque,  and  often  indecent,  forms,  the  termini  of  the 
Romans  degenerated  5  but  they  all  had  a  reference  to  the  generative  principle  in  some  way  01 
other,  and  in  all  cases  their  origin  was  in  the  sacred  cross  of  the  Agrimensores.     In  India,  the 
same  cause  produced  the  same  effect,    A  writer  in  Tail's  Edinburgh  Magazine  says,  "  Gun-putty., 
sf  with  an  Elephant's  head,  that  shews  itself  on  various  milestone-like  appurtenances  at  the  side 
ctf  of  an  Indian  road/* l     From  this  passage  it  is  evident  that  the  same  termini  remain  in  India  au<i 
in  Europe,  as  might  be  expected.    The  termini  were  considered  the  special  protectors  of  gardens. 
Gun-putty  is  a  figure  with  the  head  of  an  Elephant,  the  emblem  of  wisdom,  or  magical  knowledge 
or  science.    Judging  from  the  drawings  and  icons  of  him,  1  suspect  his  proboscis  often  formed  a 
gnomon*    The  name  is  a  compound  of  p  gn  for  garden,  and  petti  father,  the  father  of  the  garden, 
This  is  of  importance,  as  it  shews  the  same  compound  doctrine  of  agrimensorism,  of  wisdom,  and 
of  the  generative  principle,  in  India  and  in  Europe.    Let  it  be  recollected,  that  in  India  Buddha  is 
said  to  have  been  crucified  for  robbing  a  garden  I*    From  being  the  emblem  of  the  Om,  the  obelis- 
cal  pillar  came  to  be  called  *7D#  omd,  that  is,  om-di — emblem  of  the  holy  Om.    This  renovating 
cycle  was  itself  the  emblem  of  the  Self-existent  5  whence  noy  omdi  came  to  mean  self-existenz. 3 
I  will  now  draw  my  reader's  attention  to  another  natural  effect  necessary  to  be  attended  to  in 
order  to  obviate  some  objections.    If  we  consider  that  great  principles  were  originally  laid  down, 
general  rules  to  be  at  first  attended  to,  it  followed  that,  after  the  system  went  to  pieces,  and  all 
communication  between  the  distant  parts  ceased,  those  principles  would  be  carried  into  operation 
in  a  variety  of  ways,—* still  all  endeavouring  to  keep  to  the  system.    Thus  it  is  we  have  the  great 
cycles  described  and  supported  in  different  ways.    In  some  countries  of  the  East  we  have  the  600, 
in  others  the  60.    In  Italy  we  have  the  240j  and  360,  and  120  \  but  all  coming  to  the  same  con- 
clusion*   la  a  similar  way,  in  the  building  of  temples,  the  pillars  had  different  microcosmic  num- 
bers— 8,  12,  38,  19,  360,  &c.,  &c.    In  a  similar  manner  some  people  built  the  choirs  of  their 
cathedrals  crooked  5  some,  perhaps,  having  lost  all  knowledge  of  the  astronomical  import,  would, 
on  rebuilding  their  temple,  make  it,  as  they  thought  right,  by  building  it  straight.    Thus  it  is  that 
we  nave  an  endless  variety ;  and,  in  fact,  there  is  scarcely  an  ancient  monastery  or  cathedral  io 
foreign  countries,  which  does  not  retain  some  fragment  of  the  old  system,  lost  by  most,  and  often 
not  understood  by  any  of  the  inhabitants.  As  various  as  the  numbers  of  pillars  in  the  stone  circles 
are,  I  have  little  doubt  that  they  have  all  once  had  their  respective  allusion  to  the  principle,  in 
some  way  unknown  to  us.    Besides,  it  is  possible,  that  some  of  the  circles  may  have  been  erected 
after  the  system  went  to  pieces,  and  the  principle  was  no  longer  understood. 

10.  After  Cassivellaunus  was  defeated  by  Caesar,  he  disbanded  all  his  army,  except  the  warriors,  of 
4000  chariots,  with  which  he  retreated  to  the  woods.  What  a  barbarian  the  man  must  haye  been  to 
have  had  4000  chariots ;  and  how  little  skill  he  must  have  had  to  manage  them  in  woods  inaccessi- 
ble to  the  Romans,  and  in  a  country  without  roads!  Nothing  but  prejudice  can  have  caused  the 
belief  in  the  Roman  accounts  of  the  barbarism  of  the  Britons. 4  I  have  no  doubt  they  bore  to  the 
Romans  pretty  much  the  same  relation  that  the  Mexicans  did  to  the  Spaniards :  but  who  will  say 


1  No.  I.  p.  32,  «  See  svpni,  pp.  248, 249.  3  Parkhurst  in  wee. 

*  It  is  a  beautiful  example  of  the  absurdity  of  historians  in  taking  as  true  the  evidence  of  enemies. 


Hf;  THE  BRITONS.     THE  SAXONS. 

ilit  Mexicans  were  barbarians  $    The  human  sacrifices  were  the  same  in  both  Rome  and  Britain  5 
mid  if  they  prove  the  Britons  to  be  barbarians,  they  prove  Augustus  Csesar  to  have  been  one,  for 
In*  offered  up  300  human  victims  in  one  night  at  Perugio  \  and  human  sacrifices  were  not  laid  aside 
till  the  time  of  Claudius.    The  20  towns,  said  to  have  been  conquered  by  Vespasian,  I  suppose  to 
have  been  part  of  the  Municipia  alluded  to  above,  in  fact,  to  have  been  so  many  of  our  old  Borough 
T<m  us,  which  sent  their  deputies  to  the  Wiltagemote,     We  are  told  that  the  military  roads  which 
ive  find  in  England  and  other  countries  were  made  by  the  Romans.    I  believe  these  were  the  roads 
Mnginally  set  oat  by  the  sacerdotal  agrimensores,  but  continued  and  increased  by  those  of  the 
Romans,  who  seldom  destroyed  the  works  of  art  in  the  countries  which  they  conquered.    I  cannot 
believe  that  a  people  like  the  ancient  Britons  were  barbarians,  as  they  were  sufficiently  civilized 
1»)  bring  into  the  field  of  battle  large  bodies  of  charioteers  and  cavalry,  and  to  manoeuvre  them,  as 
Km  mill  has  shewn,  exactly  in  the  manner  practised  by  the  Greeks  and  Asiatics.1     The  fact  of 
these  chariots  is  alone  sufficient  to  prove  that  the  natives  were  not  in  the  state  of  barbarism  which 
has  been  described.    This  and  the  science  displayed  in  the  temples  negative  all  the  story  of  the 
baibariam  of  the  Britons.     I  believe  that  many  of  the  right-lined  roads  were  what  were  travelled 
o«  by  these  chariots,  and  were  originally  formed  when  the  builders  of  Abury  and  Stonehenge  held 
sway.    But  it  must  not  be  understood  that  I  mean  to  say  that  the  Romans  did  not  make  new 
T.»ada,  or  that  ignorant  devotees  in  later  ages  might  not  set  up  crosses  from  pious  motives,  and  in 
ignorance  of  the  original  intention  of  those  they  imitated.    I  do  not  doubt  that  they  did.    On  the 
tups  of  modern  crosses  I  think  will  be  found  an  upright  cross,  or  the  hole  in  the  centre  where  it 
tab  been  fixed.    On  the  tops  of  ancient  ones  will  be  found  horizontal  crosses ;  in  fact,  the  dials 
and  gnomons  of  Ahaz,  always  inscribed  with  right-lined  Etruscan  figures,  or,  as  Vallancey  has 
fchewn  them  to  be,  Phoenician  flguies,  which  we  still  continue  to  use.  The  gnomon  was  to  indicate 
the  cardinal  points.    In  all  the  accounts  of  Britain  we  read  of  a  Supreme  Pontiff  or  Archdruid.     I 
have  no  doubt  there  were  three  Archflamens  under  him,  who  became  the  three  Archbishops  spoken 
of,  supra,  p.  412. 

11.  It  cannot  be  denied  that  the  attempts  of  Mr,  Hume  and  ail  our  other  historians  to  account 
for  many  circumstances  in  the  history  of  the  early  constitutions  of  our  Saxon  ancestors  have  been 
attended  with  very  little  success  ;  and  the  difficulty,  as  he  justly  observes,  has  been  greatly  in- 
n  eased  by  some  of  the  most  important  provisions  having  become  objects  of  party  dispute.    But  I 
think  this  has,  in  a  great  measure,  arisen  from  the  confined  view  which  the  historians  have  all 
thought  proper  to  take  of  their  subject.     It  seems  never  to  have  entered  into  their  minds  to 
inquire  what  became  of  the  population  left  by  the  Romans;  and  whether  some  customs  or  laws  of 
the  mighty  people,  for  mighty  they  must  have  been  who  raised  Stonehenge  and  Abury,  might  have 
remained.    Indeed,  the  fabricators  of  these  buildings  seem  never  to  have  once  entered  into  their 
inindb*    Mr,  Hume  says,  "  the  language  was  pure  Saxon  5  even  the  names  of  places,  which  often 
"  remain  while  the  tongue  entirely  changes,  were  almost  affixed  by  the  conquerors."2    In  order 
to  get  rid  of  the  old  inhabitants,  he  represents  them  to  have  been  nearly  exterminated  5  and,  then, 
to  account  for  the  Saxon  names,  he  represents  them  to  have  been  given  by  the  new  Saxons,  when, 
in  all  probability,  they  only  resumed  their  old  Saxon  names  in  the  few  instances  where  others  had 
been  given  by  the  Romans.     We  have  reason  to  believe,  from  the  numerous  Roman  names  of 
towns  yet  remaining,  that  the  later  Saxons  did  not  change  the  names.    I  think  when  the  Saxons 
came,  they  found  the  remains  of  their  ancestors,  who  had,  five  or  six  hundred  years  before,  built 
Stonehenge,  &c.$  and  if  our  historians  could  have  ascended  a  little  higher  in  their  researches,  they 


Stud,  of  Ant.  p.  274.  •  Vol.  I.  Ap  I.  p,  262. 


BOOK  V.   CHAPTER   IV.   SECTION  12.  417 

would  have  found  sufficient,  probably,  to  have  removed  all  the  difficulties  of  the  Saxon  constitu- 
tions and  laws. 

I  think  circumstances  tend  to  shew,  that  the  great  Barons  were  limited  in  number  by  the  ne- 
cessary offices  which  they  held  5  for  they  were  not  like  our  present  peers,  mere  animals  of  orna- 
ment,— each  had  some  place  or  duty  assigned  to  him.  We  are  told  that  they  consisted  of  from 
fifty  to  eighty  persons  ;*  but  when  I  consider  the  mysterious  numbers  in  the  towns,  I  cannot  help 
suspecting  that,  originally,  they  were,  like  the  cardinales  of  Rome,  72  in  number ;  and  that,  conse- 
quently, the  nation  was  divided  originally  into  7&  Earldoms,  which  would  be,  perhaps,  the  Domain 
of  as  many  Municipia,  with  each  its  12  Aldermen  and  24  Common  Councilmen,  Each  Earldom 
had  its  Urbs — a  microcosm  of  the  world,  I  think  the  Aldermen  or  Eldermen  have  been  confounded 
with  the  Earls*  The  Earl  was  *iK^n  elar,  THE  lar,  and  was  the  same  as  the  Heretogh  or  Duke, 
who  was  the  p^n  eartz,  rw  oje,  Aga  of  the  land.4 

12.  Pownal3  says,  "From  the  nature  of  that  branch  of  revenue,  the  tithes,  which  arose  from 
"  the  4gri  Eecumani,  and  by  an  inquiry  how  this  branch  was  transferred  to  the  Christian  church 
**  on  its  political  establishment,  may  be  discovered,  I  should  guess,  the  true  origin  of  tithes,  ab 
"  they,  in  fact,  came  to  the  church."  The  person  who  has  read  this  work  thus  far,  will  not,  I 
thtnk5  require  teaching  the  means  by  which  the  tithes  descended  to  the  Christian  church.  Allo- 
dial property  was,  in  the  first  instance,  only  that  occupied  by  the  priests,  and  thus  subject  to  no 
return  of  any  kind.  As  these  priests  or  initiated  increased,  with  the  decay  of  the  system  they 
would,  by  degrees,  keep  getting  possession  of  more  of  the  Agri  Decumani,  till  they  came  to  form 
a  very  large  part  of  the  productive  lands  of  the  country.  By  degrees,  as  the  priests  lost  the  cha- 
racter of  functionary  priests,  only  keeping  the  character  of  sacred  caste,  they  began  to  acquire 
more  land  than  they  could  occupy,  and  they  subletted  it  in  soccage,  &c.  The  initiated  or  priests 
by  degrees  formed  an  aristocracy:  they  were,  in  fact,  the  non-officiating  priests— gradually  losing 
their  sacerdotal  character,  like  the  Prince  Palatines  or  Bishops  of  Germany.  On  the  division,  or, 
perhaps  I  should  rather  say,  on  the  rise,  of  the  military  aristocracy,  when  they  began  to  settle  and 
to  form  a  second  aristocratic  branch  or  class  or  caste,  I  think  they  enfeoffed  their  followers  in  the 
lands  not  previously  occupied,  in  their  own  countries,  and  in  conquered  countries  by  force  of  arms 
in  such  districts  as  they  chose  to  take  from  the  conquered  5  but  in  every  case  the  church  or  priebt- 
hood  claimed,  though  they  might  not  always  obtain,  the  possession  of  the  tithes.  The  priesthood 
claimed  the  soil  as  representatives  of  the  vicar  of  God,  and  the  tithe  was  the  return  to  the  Lord* 
hi  due  season,  in  order  that  he  might  unite  the  right  of  the  book  to  the  right  of  the  sword,  the  man 
of  the  sword  compelled  the  priest  to  give  him  the  %£tpQTQVia ;  but  this  the  priest  always  did 
accompanied  with  the  open  or  mental  reservation  of  the  rights  of  the  church.  And  it  is  exceedingly 
curious  to  observe  the  tenacity  with  which  the  obnoxious  words  rights  of  the  church  were  always 
inserted  in  treaties  or  in  rendering  homage  or  in  swearing  fealty,  when  the  priests  were  obliged  to 
succumb  to  the  violence  of  the  kings  or  barons,  and  the  anger  of  the  latter  at  these  words,  because, 
as  they  very  properly  observed,  they  could  not  understand  them.  The  fact  was,  the  right  of  the 
church  was  the  Lord  Pararaountship  over  the  soil  of  the  whole  world  3  and,  for  the  permission  to 
the  laity  to  the  use  of  it,  the  moderate  return  of  the  tithe  was  required.  For  this  reason  it  is 
that  the  tithe  precedes  all — kings'  taxes — landlords*  rent— military  services — tithe  comes  before 
all.  The  right  is  maintained  to  be  inalienable,  indefeasible  —  nullum  tempus  occurrit  ecclesiae. 
And  when  we  laid  the  tithes  in  the  hand  of  the  prince,  it  is  where  the  Bishop  has  become  Prince, 
and  has  lost  his  sacerdotal  character.  But  in  this  case  we  alwayb  find  the  officiating  priests  claiming, 

1  Hallain,  Const.  Hist  Eng  Vol.  I,  p.  6.  *  Hume,  App,  p,  266,  n.  3  Stud,  of  Ant  p.  115, 

VOL.  II.  3  H 


418  THE  ATHENIANS. 

and  at  last  receiving,  the  tithes. 1  I  suspect  that  after  the  agrestic  life  in  a  great  measure  ceased, 
all  lands  which  were  not  held  by  one  of  the  other  tenures  came  into  the  hands  of  the  priests,  who 
granted  off  or  disposed  of  their  usufruct  as  circumstances  called  for  them3  in  return  for  the  pay- 
ment to  them  of  tithe ;  and  that  this  is  the  reason  why  very  large  tracts  of  waste  lands  are  found 
by  Mr,  Hallam  to  have  been  in  the  hands  of  the  Monks,  who  acquired  great  riches  by  bringing 
them  into  cultivation* 

13.  The  same  disputes  took  place  among  the  Athenians  as  in  the  Roman  state,  respecting  the 
oppression  of  the  people  and  the  division  of  lands,  before  the  time  of  Solon*2  The  same  stories  are 
told  as  we  hear  in  Italy  about  debtors,  creditors,  &c.$  but  at  last  the  whole  comes  to  this,  that  in 
neither  country  is  the  state  of  the  case  understood,  unless  Mr.  Niebuhr  has  discovered  it.  Cecrops 
is  said  to  have  divided  the  Athenians  into  four  tribes  $  these,  I  apprehend,  were  the  four  Indian 
castes,  each  tribe  into  three  peoples,  and  each  people  into  thirty  parts. s 

Before  the  time  of  Solon,  the  Athenians  were  divided  into  four  castes — the  sacerdotal  nobles, 
the  soldiers,  the  farmers,  and  the  tradesmen,  and,  in  fact,  a  Jifth9  the  slaves  or  outcasts,4  Their 
state  was  divided  into  1-2  districts  3  and  the  system  is  to  be  seen  in  the  SCO  persons  who  were 
called  confreres.  Respecting  the  question  of  debtors  and  creditors,  of  which  so  much  is  said  both 
in  Greece  and  Italy,  I  think  there  is  yet  something  not  understood.  What  connexion  have  debtors 
and  creditors  to  lands,  any  more  than  houses  or  other  matters  ?  I  suspect  that  the  debts  were 
demands  made  by  the  nobles  upon  the  feudatories,  for  more  than  the  tenths  or  tithes,  to  which  the 
landholders  would  maintain  that  the  nobles  were  not  entitled.  It  is  evidently  a  struggle  between 
the  nobles  and  the  people  for  disputed  debts,  having,  I  think,  some  connexion  with  the  lands. 
Tithes  were  paid  to  the  priests  of  Delphi,  and  the  similarity  of  the  agrarian  disputes  at  Rome  and 
Athens  seems  to  raise  a  probability  that  they  both  arose  from  the  same  cause.  Dr.  D.  Clarke 
has  observed,  that  it  appears^  from  aa  inscription  which  he  found  in  Boeotian  Thebes,  **  That 
"  anciently,  in  that  city,  as  in  London,  there  were  different  companies,  or  communities,  established 
"  for  the  different  vocations."5  Here  we  have  the  same  system  as  that  which  we  have  assigned 
as  the  foundation  of  our  Municipia*  At  the  time  when  we  read  of  the  Amphictyons,  the  sacerdotal 
system  had  evidently  gone  to  decay;  but  yet  in  the  12  states  sending  their  deputies  to  the  council, 
and  in  the  360  confreres  of  the  Athenians,  we  may  see  the  fragments  of  it.  Treating  of  the  nobi- 
lity of  Athens,  Mr.  Niebuhr  says,  u  There  xvas  indeed  at  Athens,  in  very  remote  times,  a  nobility 
"  which  traced  their  descent  from  the  heroes  and  princes  of  the  heroic  age  5  that  is  the  idea  of  aa 
"  aristocracy.  Solon  himself  belonged  to  this  class,  and  so  did  the  later  Plato,  and  Critias,  ami 
"  the  orator  Andocides.  The  distinction  of  this  nobility  was  ascertained  by  the  ancient  division  of 


1  Aristotle  states  the  tribute  frora  the  land  in  Greece  to  be  a  tenth.  (Briggs,  p.  1 1.)  Persia  paid  me  tenth.  (Ib.  p. 
14.)  Syrian  Judea  paid  one  tenth.  (Ib.  p.  9*)  In  China  one  tenth  is  paid.  (Ib.  p.  15,)  lu  the  Burraan  Empire  one 
fejitf  Vpaid.  (Ib.p.  16} 

The  Laws  of  Menu  expressly  admit  the  Sovereign,  to  be  lord  paramount  of  the  soil  in  India.    (Ib*  p.  25.) 

Bertolaeci  states,  that  the  whole  of  the  land  in  Ceylon  is  the  property  of  the  Crown,  of  which  it  is  held  by  the  pay- 
ment of  returns  of  various  kinds.  (Ib*  p*  45.) 

After  a  careful  inquiry,  Col  Briggs  comes  to  the  conclusion,  that  the  Hindoo  institutions  at  one  time  were  sirailai 
and  universal  throughout  India.  (Ib,  81.) 

Jn  India  the  country  was  in  a  very  particular  manner  divided  into  districts,  each  containing  84  bub-difatricts— similar 
to  the  hundreds  in  England.  (Ib.  p.  85 ;  Tod,  Vol.  I.  p.  141) 

The  Aids  in  Orissa,  Travancore,  and  Ceylon,  are  a  tenth  of  tlie  produce.  Bnggs  says,  it  is  this  which  probably 
gave  rise  to  the  prevalent  opinion  throughout  India,  that  the  demands  of  the  king  were  once  limited  to  the  tenth  oi 
income  or  produce,  in  lieu  of  all  other  direct  imposts.  (Ib.  p.  93.) 

«  Sabbatier,  p.  32.    Stockdale's  Ed.  *  FStes  Court,  de  Grece,  Vol.  III.  p.  193. 

*  Sabb.  p.  48.  5  Travels,  Vol.  IV.  p.  56,  4to. 


BOOK   V.   CHAPTER   IV.   SECTION    13.  419 

a  clans,  not  altogether  unlike  castes ;  and  the  blending  of  these  with  the  other  citizens,  was  the 
ee  aim  of  Clisthenes'  code  of  laws.     In  some  of  these  families,  as  the  Eumolpidae  and  Butades, 
"  there  still  existed  a  few  hereditary  but  unimportant  offices  of  the  priesthood.    The  Aleuades, 
"  like  the  Bacchiades,1  were  a  numerous  and  widely-diffused  royal  Gens.    There  also  existed  in 
"  Greece,  oligarchies  of  the  most  odious  description,  frequently  degenerated  from  the  aristo- 
"  cracy."2      Here  are  evident  traces  of  the  first  order  of  priests  growing  into  an  order  of  lay  aris- 
tocrats ;  the  different  offices  of  the  priesthood  having  become  hereditary  in  families— the  origin  of 
which  the  families  themselves  had  forgotten.     This,  before  the  art  of  writing  was  generally  prac- 
tised, would  soon  happen.    Mr.  Niebuhr  observes,3  that  it  was  the  general  opinion  of  the  philo- 
sophers as  well  as  the  people  of  Greece,  that  an  older  race  had  occupied  that  country,  who  had 
perished,  and  who  were  the  fabricators  of  the  walls  of  Tiryns,  and  other  buildings  called  Cyclo- 
pean,— of  the  drains  from  the  lake  Copias,  &c.,  &c.;  but  of  whom  they  had  no  records  whatever, 
except  their  works.     How  could  this  have  been,  if  the  art  of  writing  had  been  known  and  in  com- 
mon use  for  the  purposes  of  history?     This  early  race  were  the  people  who  came  from  India  and 
conquered  the  aborigines,  as  we  conquered  the  people  of  North  America,  and  are  conquering  the 
people  of  Australia.    The  laws  being  unwritten,  letters  not  being  invented,  an  order  of  priesthood 
or  a  separate  order  would  be  required  to  keep  them  in  remembrance  $  for  this  reason  the  courts, 
like  the  Areopagus  of  Athens,  were  constituted,  which,  I  doubt  not,  answered  to  a  lodge  of  Free- 
masons, and  above  them  were  the  Amphictyons,  who  answered  to  the  chapter.    These  were  the 
men  by  whom  the  book  of  wisdom,  or  the  Veda,  Beda,  or  Saga,  was  compiled  in  each  case,  when 
letters  came  to  be  known,  the  object  of  which  was  to  produce  uniformity,  as  that  began  to  fail 
after  the  system  began  to  go  to  pieces.    I  think  it  not  unlikely  that  the  monks  and  monasteries 
might  at  first,  after  the  sacred  caste  came  to  be  numerous,  arise  from  there  being  establishments 
for  education,  and  for  the  preparation  of  novices  for  the  priesthood.     The  books  of  religion  and 
of  law,  I  do  not  doubt,  were  what  the  Pentateuch  and  the  Koran  yet  are,  the  codes  both  of  law 
and  of  religion.    The  sodalitates  or  companies  of  brethren  or  phratries  or  crafts  in  Athens  were  12 
in  number,  in  what  were  called  360  houses.4      Here  we  have  the  remains  of  the  Microcosm.    lu 
a  very  ancient  history  of  the  Umbrians,  it  was  related  that  the  Etruscans '  had  conquered  three 
hundred  of  their  towns.5     Here  Mr.  Niebuhr  says,  we  ought  to  consider  the  three  hundred  to 
mean  only  a  large  indefinite  number.     The  absurdity  of  three  hundred  towns,  in  the  common 
acceptation  of  the  word  town,  he  could  not  get  rid  of.    Pliny  says,  there  were  more  than  twenty 
towns  in  the  Pontine  Marsh,  which  is  about  twenty-five  miles  long.    In  each  case  (notwithstand- 
ing all  the  learned  distinctions  of  the  literati)  between  the  different  kinds  of  towns  the  towns  were 
nothing  but  polises— -the  divisions  of  the  Agrimensores,  something  like  our  townships,  each  divided 
from  its  neighbour  by  a  Cardo.    They  were  parts  of  the  360  subdivisions.    The  country  villages 
of  the  Romans  were  caUed  jpflgi  ;  the  real  nature  of  these  is  explained  by  the  Greek  name  which 
they  bear  in  the  history  of  Dionysius,  where  a  pctgus  is  called  a  TspwroTuov — as  we  should  say  a 
eircumpok.*    These  were,  I  doubt  not,  our  Maypoles,  where  the  priest  treated  the  people  (when 
they  came  to  pay  their  tithes)  with  games  and  feasting,  as  the  landlords  in  Britain  have  a  feast  on 
the  rent  day,    I  suspect  the  houses  named  above,  called  &upcu$,  and  by  the  Lombards  Fora,* 
had  their  names  from  the  same  root  as  the  Pharaohs  of  Egypt,  and  all  had  reference  to  the  feudal 


1  In  the  Aleuades  and  Bacchiades  I  suspect  we  have  allodial  proprietors  and  bookmen — the  scribes  of  the  Jews, 

*  Niebuhr,  Hist.  Home,  Vol.  I.  p.  120,    Walter's  Ed.  *  Ibid,  pp,  1 18,  1 19. 
4  Niebuhr,  Hist  Rome,  VoJ  I.  p.  30?.    Thirhvall's  Ed.                                 *  See  supra,  p.  410 

*  Niebuhr,  VoL  II,  p.  248.    Thirlwall's  Ed,  7  Ib.  I.  P-  -305. 


420  DIVISION   INTO   CASTES,— INTO  THREE,  &C. 

system.  Mr,  Niebuhr  says,  «  The  tribes  in  the  states  of  antiquity  were  constituted  on  a  twofold 
«  principle:  in  some  states  the  arrangement  was  regulated  by  the  houses  which  composed  the 
"  tribes,  in  others,  by  the  ground  which  they  occupied."1  On  considering  this  observation,  I  am 
induced  to  suspect,  that  when  tribes  came  from  the  East  to  settle  a  country,  not  only  the  land  was 
set  out  according  to  the  microcosmic  principle,  but  the  people  had  the  lands  allotted  to  them  on 
the  same  principle  ;  and  that  it  was  the  remains  of  this  which  Mr.  Niebuhr  perceived.  The  exist- 
ence of  the  castes  he  shews2  to  be  clearly  perceptible  in  Italy.  From  the  whole  of  the  early  part 
of  this  chapter  it  is  plain  that  Dionysius,  Aristotle,  and  Polybius,  were  all  equally  ignorant  of  the 
origin  of  the  tribes,  fraternities,  &c.,  of  the  Greeks  and  Italians,  and  that  all  their  statements  are 
mere  attempts  at  theories  to  account  for  that  state  of  which  they  had  no  historical  records  ;  and 
the  reason  of  this  was  because  they  had  their  origin  when  the  widow-burning  first  took  place  on 
the  river  Sinde  in  Thrace,  and  in  the  Saturnian  kingdom  in  Italy— before,  in  fact,  the  use  of  letters 
was  known.  The  whole  are  the  scattered  remnants  of  the  microcosmic  system— remnants  probably 
retained  only  in  the  national  poems  or  songs.  In  his  chapter  entitled,  «  The  Patrician  Houses  and 
the  Curies,9'3  Mr.  Niebuhr  has  bestowed  very  great  pain  in  his  endeavour  to  explain  the  origin  of 
the  tribes  and  divisions  of  the  Greeks  and  Italians  :  he  has,  however,  quite  failed.  I  think  if  he 
kid  possessed  the  knowledge  of  the  Sacerdotal  Government,  and  how  the  Feudal  System  was  con- 
nected with  it,  he  would  have  succeeded  much  better.  He  would  have  unravelled  the  mystery 
where  1  fail. 

14,  The  division  into  castes  may  be  observed  in  the  very  early  history  of  almost  all  nations*  It 
was  an  effect  which  naturally  arose  from  the  universal  Pontifical  Government  The  same  causes 
every  where  produced  the  same  effect.  Strabo  says,  the  Iberians  were  divided  into  four  ranks,4 
The  old  Irish  were  divided  in  a  similar  manner*5  As  the  Lucumonea  of  the  Etruscans  were  twelve 
in  number,  so  we  find,  in  the  oldest  monastery  of  the  world,  of  which  we  have  any  remains,  that  of 
lona  of  the  Culdees,  that  it  had  twelve  and  their  Prior,,  by  whom  they  were  ordained.6  In  the  360 
Satrapes,  into  which  Persia  was  divided  $  in  the  7Q  Solumi,  and  in  the  three  counsellors  of  Darius, 
named  in  the  third,  fourth,  and  fifth  chapters  of  the  first  book  of  Esdras,  when  he  ordered  the 
Temple  of  Jerusalem  to  be  rebuilt,  I  think  we  may  see  traces  of  the  Microcosm  in  Persia.  Jose- 
phns7  says,  that  Darius  made  the  prophet  Daniel  ruler  over  360  cities.  The  oldest  division  of 
South  India  was  into  three  Tamui  principalities,8  herein  exhibiting  signs  of  the  same  mythos, 
But  this  was  probably  before  the  priests  of  either  Cristna  or  Vishnu  arose  The  universal  uiythos 
shews  itself  in  a  very  peculiar  and  striking  manner  in  the  islands  of  Java,  Sumatra,  and  Japali. 
They  are  all  called  by  the  same  name— Jabadios.  This,  as  I  have  frequently  remarked,  is  clearly 
the  island  of  the  Holy  leue.  In  Sumatra,  the  king  calls  himself  by  the  two  names  of  Sultan  ami 
of  Allum  Shall,  the  latter  of  which  explains  the  former*  We  are  told  that  it  means  tfa  world's 
fritig.  1  have  been  informed  by  a  very  intelligent  and  respectable  traveller,  that  the  Turkish 
cavalry  are,  in  general,  feudatories,  and  that  they  hold  lands  on  condition  of  themselves  serving  or 
finding  a  man  and  horse  when  called  on,  or  at  specific  times,  according  to  the  terms  of  the  tenure* 
Mr.  Klaproth,  p.  156,  states  the  Tatar  nation  to  have  consisted  of  70,000  families.  1  have  little 
doubt  that  M  e  have  here  a  sacred  caste,  limited  to  the  sacred  number  of  seventy-two.  These  were 
the  tribes  of  Cararorum.  The  Turcomans  of  the  Ottoman  empire  are  divided,  like  the  Roman 
Curdumles,  into  seventy  two  tribes.  In  thk,  joined  to  several  other  circumstances  which  I  have 


1  Niebuhr,  Vol.  I.  p.  301.    Thirlwall's  Ed.  *  Ib.  p.  302.  *  Ib,  Vol.  1.  pp.  301—331.    Walter's  Ed, 

4  Lib.  XL  Univ.  Hist.  Vol.  IX.  p.  609,  *  See  Anonym  Hiss  on  Irish  Hist,  pp.  29—54* 

«  Jameson's  Hist.  Cold.  Chap.  III.  7  Book  X.  Chap.  XII.  8  Trans.  Mad,  Soc,  p,  IS. 


BOOK    V.   CHAPTER   IV.   SECTION    14.  4*21 

before  noticed,  we  see  a  proof  of  the  origin  of  the  Turkish  power,1  (In  the  same  work  Mr.  David 
observes,  that  the  Nestorian  Syriac  literal  character  has  a  close  affinity  to  the  Ouigour. 2  This  is 
because  they  are,  in  fact,  both  the  Pushto.)  The  Grand  Seignior  has  twelve  Ulemas.  Tacitus 
informs  us  that  the  Germans  divided  the  year  into  three.  In  honour  of  Augustus  Cassar  70  cities 
in  the  Roman  provinces  were  called  Augusta. 8  I  can  entertain  little  doubt  that  these  were  72 
ecclesiastical  capitals  of  districts,  into  which  the  empire  was  divided,  and  they  are  continued  in 
the  Roman  cardinals.  It  has  before  been  observed,  that  the  chiefs  at  the  siege  of  Troy  were  7^  in 
number.  The  Universal  History4  says,  "So  we  find  Chedorlaomer,  King  of  Elara,  to  have  pre- 
•'  sided  over  several  Reguli  or  Phylarchs,  who,  notwithstanding  this,  exercised  a  sovereign  autho- 
et  rity  in  the  district  where  they  held  their  residence.  In  like  manner,  at  the  siege  of  Troy,  all  the 
u  petty  Greek  princes  obeyed  the  orders  of  Aga-memnori,5  whom  Homer  represents  as  king  ot 
fcfi  kings ;  and,  that  this  form  of  government  prevailed  anciently  in  Arcadia,  Numidia,  Etruria,  Tar- 
"  tary,  &c.,  has  already  been  evinced,"  Here  we  have  marked  traces  of  the  Microcosm  in  Greece 
and  the  other  states  named.  The  name  of  Chedorlaomer  reminds  me  that  the  70  kings,  wbobe 
thumbb  and  great  toes  were  cut  off,6  shew  the  mythos  or  microcosm  in  Syria,  The  Universal  his- 
torian then  goes  on  to  shew  that  originally  the  same  system  prevailed  in  China,  and  that  the  feu- 
datory princes  formed  a  species  of  parliament,  or,  I  should  say,  Wittenageniote,  and  that  they 
officiated  solely  in  religious  matters.  Ieo>  was  the  great  prophet,  lawgiver  or  saviour,  of  the 
Chinese ;  there  he  had  seventy  disciples. r  In  like  manner  lucres,  that  is  IH,  the  §o>  or  Saviour, 
had  70  disciples.  It  is  repeatedly  observed  by  Mitford,  in  his  history  of  Alexander,  that  all  the 
Indian  princes  who  were  subjected  to  that  conqueror,  seem  to  have  been  feudatories  to  some  grand 
potentate  residing  to  the  East ;  and  there  is  an  observation  in  the  Universal  Ancient  History,  * 
that  a  Tartar  Khan  called  Kiun  Kan,  before  the  time  of  Alexander  the  Great,  divided  his  domi~  - 
nions  among  48  princes.  These,  I  apprehend,  were  subinfeudatories,  or,  in  fact,  tributary  nobles, 
doing  suit  and  service ;  and  I  think  we  may  see,  that  these  Khans  were  the  ancestors  of  the 
Mogul,  and  claim  to  be  the  direct  descendants  of  Noah  and  Japhet,  to  whom  they  trace  their 
pedigree,  I  feel  little  doubt  but  that  this  Mogul  claims  to  be  one  of  the  three,  and  the  division 
into  48,  the  number  of  the  ancient  constellations,  again  shews  the  remains  of  the  microcosmic 
system.  Faria  y  Sousa  says,  the  king  of  Bengal  is  the  heir  to  all  men.&  Among  both  the  Greeks 
and  Romans  we  read  very  distinct  accounts  of  families  possessing  by  inheritance  certain  offices  or 
dignities,  and  among  the  priests  particularly.  But  remains  of  this,  I  think,  may  be  seen  in  mobt. 
nations,  when  their  ancient  history  is  closely  examined.  In  consequence  of  this  system,  the  four 
great  castes,  as  in  India,  became  divided  into  a  great  number  of  little  ones-  All  trades,  all  sciences 
were  hereditary.  This  seems  to  have  answered  very  well ;  for,  under  the  practice,  all  arts  and 
sciences  seem  to  have  risen  to  a  high  state  of  perfection,  and  only  to  have  declined  with  the  de- 
struction of  it.  Chevalier  Ramsay,  in  his  Cyrus,  (p.  54,)  has  described  the  system  to  have  been 
the  practice  of  Ireland*  I  think  it  very  probable  that  before  the  invention  of  letters  it  may  have 
been  the  most  eligible  plan  which  could  be  adopted.  It  is  difficult  for  us,  brought  up  in  the  know- 
ledge of  letters,  to  judge  of  the  state  of  the  world  before  their  invention.  The  Roman  Pontifex 
Maximus,  it  is  known,  had  a  council,  a  kind  of  cabinet  of  twdve  persons  ;  but  of  what  they  con- 
sisted does  not  seem  to  be  known.  They  were,  I  doubt  not,  the  Tuscan  Lucumones.  The  word 
Lucumon  I  suppose  to  be  Lux-nmnnus  or  Lucis-mannus,  They  had  also  an  order  called  the 


1  Vide  Pref.  to  Lutnley  David's  Turkish  Grammar,  p.  xliiL  8  Ib,  p.  xv.  a  Lerap.  Augusta, 

*  Vol.  XX  p.  124.  *  The  Aga  of  the  Janissaries  comes  from  the  same  title. 

0  By  order  of  Adoni-bezek,  according  to  his  own  confession  Judges  i.  7- 

1  Collie's  Trans,  of  Hea  Mung,  p,  1 1 7*  *  Vol.  L  p.  46.  &  Hist.  Ind.  Vol.  I.  p»  4 16,    Eng.  Ed. 


ARCHIERARCO,   SANHEDRIM,   AMPHICTYONS. 

Flarnens,  originally  only  three  in  number,  who  were  Flammse-mannus.  The  Ager  Romanus  was 
divided  into  three  districts.  The  microcosm  is  visible  in  the  Pontiff,  and  in  the  Flamens  or  Augurs, 
confined  to  the  number  three ;  and,  like  the  Supreme  Pontiff,  their  persons  were  sacred,  and  they 
were  accountable  to  the  Pontiff  only  for  their  conduct.  When  I  think  upon  the  admitted  obscurity 
in  which  the  subject  of  the  Roman  early  polity  is  enveloped,  and  I  find  that  the  knights  were  at 
first  restricted1  to  three  hundred,  and  afterwards  increased  to  six  and  then  to  eighteen  hundred,  and 
that  the  Patres  Conscript!  were  at  first  limited  to  three  hundred^  I  am  induced  to  suspect  that  the 
latter  were  originally  three  hundred  and  sixty,  and  that  the  remainder  of  the  numerical  mythos  of 
seventy-two,  &c.,  was  originally  in  use,  though  now  lost  to  us.  The  numbers  in  the  formation  of 
the  Roman  Legion,  and  other  parts  of  their  military  establishment,  clearly  display  the  mythos. 
The  case  of  the  Microcosm  or  Macrocosm,  whichever  it  may  be  called,  to  which  1  have  so  often 
alluded,  is  similar  to  the  case  of  the  Irish  Elk,  which  I  mentioned  above.  It  is  unreasonable  to  expect 
to  find  the  whole  system,  or  proofs  of  its  former  existence,  in  any  one  place  $  but  I  think  it  is  not 
unreasonable  by  collecting  fragments  of  it  in  different  places  to  hope  to  make  out  the  whole,  as 
the  Irish  made  out  their  whole  Elk,  However,  of  this  I  am  quite  certain,  that  if  I  cannot  make 
out  the  whole,  I  can  exhibit  quite  enough  to  prove  both  its  actual  existence  and  its  general 
ajuture.  , 

15,  I  think  there  is  a  great  probability  that  there  was  an  Archierarch  and  a  council  of  twelve, 
and  a  senate  of  seventy -two  in  every  country — the  governors  under  a  Pope  at  Oude,  Agra, 
Mundore,  Samarcand,  or  some  other  great  capital.  We  see  remnants  of  this  system  in  differ- 
ent places.  We  have  them  in  the  twelve  Lucumones  of  Italy$  in  the  twelve  heads  of  Tribes 
and  in  .the  seventy-two  of  the  Jewish  Sanhedrim,  and  in  the  seventy- two  Solumi  of  Persia ;  in 
the  twelve  states  of  Ionia;  and  in  the  council  of  the  Amphictyons,  who  were  evidently  a  re- 
ligious assembly,  sent  from  twelve  states  of  Greece,  I  suspect  that  the  three  presidents  did 
not  impart  all  their  secrets  to  the  Council  or  Chapter,  or  Conclave  of  twelve^  or  the  chapter  of 
twelve  all  their  secrets  to  the  seventy-two.  These  would  be  formed  in  every  great  natural 
division  of  the  world,  or  in  every  one  of  the  seventy-two  divisions,  jas  we  have  them  laid  down 
in  Genesis — a  grand  council  to  superintend  each  division,  and,  under  it,  as  many  subdivisions  as 
would  be  required  by  localities  and  circumstances — each  having  its  Flamens,  Lucumones,  and 
Sanhedrim  $  and  each  having  its  sacred  Mount  or  Cardo  or  Acropolis  or  Qlyiiipus  or  stone  circle 
or  rsfAsfos1,  around  which  the  processions,  the  Deisuls,  the  voyages  of  salvation,  were  made,  and 
the  collection  of  the  tithes  would  be  paid,  as  at  Delphi  and  Jerusalem*  All  this  being  strictly 
religious,  all  independent  of  any  petty  disputes  which  might  take  place  between  emigrating  tribes, 
it  would  not  be  affected  by  them  in  the  slightest  degree.  Thus  we  find  the  council  of  the  Amphic- 
tyons unaffected  even  by  the  invasion  of  Xerxes.2  This  superior  Sanhedrim,  originally,  I  sus- 
pect, filled  up  by  itself,  as  vacancies  occurred,  would  leave  to  the  respective  subdivions  the  man- 
agement of  their  domestic  affairs*  It  would  seldom  interfere  with  its  civil  concerns ;  but  yet,  I 
trunk,  each  government  would  be  a  kind  of  subinfeudation  of  the  great  one.  Every  district  would 
1'ave  its  archpriest.  Of  this  we  have  remnants  in  abundance  in  our  hierarchy,  in  our  municipali- 
ties— succeeding  to  the  Roman  Municipia— in  our  Mayors  and  Corporations,  which,  by  degrees, 
came  to  be  formed ;  and,  in  the  country,  in  our  Lords  of  Manors,  (Lords  of  Minerva,)  originally, 
I  have  no  doubt,  all  ecclesiastics,  gacerdotes  beginning  to  lose  their  sacerdotal  character.  In  the 
council  of  Amphictyous, 3  at  Delphi  and  Eleusis,  we  have  the  origin  of  our  College  of  Heralds — a 
sacred  (i.  e.  also  secret)  college,  with  its  xspt>|*  or  messenger  of  peace  $ 4  and  in  the  Druidical  col- 


1  Niebuhr,  Hist.  Rom,  pp,  255, 256     Walter's  Etl  *  See  Vol.  I,  p.  632, 

3  The  word  Araphictyon  is,  Ara-phi-iction  or  Ixion,  4  See  VoL  T,  p,  590. 


BOOK   V.   CHAPTER   IV.   SECTION    15.  425 

leges— our  universities — we  have  the  places  where  youth  were  educated  for  the  different  situationss 
of  the  priesthood.     But  I  must  still  be  understood  to  mean,  that  all  these  divisions  went  on  aj» 
subordinate  to  the  three  Archierarchs — the  descendants  of  Shem,  Ham,  and  Japhet.    I  think  it  is 
probable  that  the  first  Archierarchicai  Government  left  the  towns  and  the  districts  appertaining  to 
them,  generally,  to  the  management  of  themselves ;  from  which  the  various  free  states  of  Greece 
and  Italy  arose.    They  were  held  in  feudal  tenure  of  the  God  Phree,    Their  business  was  to  pre- 
serve the  supreme  power  of  their  Pontiff,  wherever  he  happened  to  reside,  and  to  arbitrate  disputefe 
among  the  tribes.     At  this  time  and  under  these  circumstances  it  is  evident,  that  there  could  be 
none  of  the  wars  and  national  enmities,  or  causes  of  them,  which  at  present  exist.    Whenever 
differences  arose  the  Amphictyons  would   be  the  disinterested  mediators*    This  we  see  most 
clearly  in  the  Amphictyons  of  Greece.    There  would  be  no  interest  iu  these  early  Amphictyons  to 
do  injustice  5   their  tithes  would  be  known  and  certain  $  but  it  would  be  most  evidently  their 
interest  to  preserve  peace,  for  the  sake  of  encouraging  the  increase  of  the  produce  of  the  land,  and 
the  consequent  increase  of  their  tithes.    As  this  system  began  to  go  to  decay,  they  would  begin 
to  increase  rites  and  ceremonies  of  religion  to  intimidate  the  people.    Magic  and  juggling  tricks  of 
every  kind  would  begin  to  arise.     In  the  little  republics  of  Greece,  and  in  the  same,  or  nearly  the 
same,  description  of  little  states  in  Italy,  we  have  the  formation  of  societies  for  their  own  govern- 
ance in  secular  affairs :  in  Greece,  under  the  council  of  the  Amphictyons— in  Italy  not  so  clearly 
marked,  but  probably  under  a^  Pontifex  Maxunus  somewhere,  and  under  the  Lucumones  and  Car- 
dinales.    Remains  of  this  system  shew  themselves  every  where,  when  ancient  history  is  examined 
to  the  bottom  j  and  the  conaentaneousness  of  the  remains  proves,  that  an  universal  system  pre- 
vailed throughout  the  world.    The  traditions  of  the  poets,  are,  in  fact,  in  their  foundations,  true 
traditions— not  as  we  have  been  accustomed  to  consider  them,  merely  poetical  effusions,  for  the 
sake  of  amusing  idle  people.    The  Golden  Age  was  no  figure  of  speech,  but  a  reality.1    In  the 
history  of  the  Phocian  war,  and  the  interdict  pronounced  against  it  by  the  council  of  the  Amphic- 
tyons, we  see  the  almost  expiring  power  of  one  of  the  local  conclaves.    It  is  perfectly  clear  that 
the  council  possessed  the  supreme  power,  at  least  in  every  thing  appertaining  to  religion ;  and 
that  all  the  different  states  of  Greece  formed  a  whole  subject  to  them.    It  is  also  pretty  clear,  from 
the  different  accounts  given  of  the  origin  of  this  council,  that  it  was,  equally  with  the  origin  of  the 
state  of  Greece  itself,  at  that  time  unknown  to  their  writers.    This  arose  from  its  institution 
having  taken  place  several  generations  before  the  use  of  letters,  in  an  age  said  to  be  barbarow. 
So»fine  an  institution  bespeaks  any  thing  but  an  age  of  barbarism !     This  is  the  reason  that  the 
states  of  Greece  were  all  exactly  in  the  same  situation  with  respect  to  their  early  history,  as  the 
least  impartial  examination  of  it  will  satisfy  any  one.     When  Alexander  the  Great  aspired  to  the 
sovereignty  of  the  world,  he  applied  to  the  Amphictyons,  who  acknowledged  him  as  their  Lord,  or 
who  took  upon  themselves  to  appoint  him  to  the  sovereignty  of  all  Greece.    This  seems  to  be 
nearly  among  the  last  exertions  of  their  supreme  power.     But  I  have  little  doubt  it  was  with  the 
understanding,  that  he  was  the  new  incarnation  ;  though  this  might  be  only  secretly  professed  by 
the  initiated.     We  must  never  forget,  that  the  real  system  was  kept  a  secret  as  much  as  possible. 
Amidst  all  the  confusion  in  which  the  history  is  involved,  it  is  very  clear  that  Philip  aspired  to  be 
chief  of  the  Grecian  states,  only  as  general  or  officer  of  the  Amphictyons.    The  Areopagus  at 
Athens,  I  suppose,  was  the  high  ecclesiastical  court  of  that  state,  and  probably,  originally  founded 
on  the  same  plan  as  its  superior — the  Amphictyonic  council,  to  whom,  no  doubt,  it  was  amenable* 
Although  in  periods  of  public  calamity  the  Areopagus  sometimes  interfered  in  state  affairs,  this 


See  supra,  pp.  305—308. 


4*J4  RELIGIOUS   DANCES.      POETRY.      MUSIC. 

seems  to  have  been  a  stretch  of  authority.  It  took  cognizance  of  all  religious  concerns,  and,  a& 
sucn,  of  criminal  actions,  murder,  &c.  The  origin  of  this  court,  like  all  other  Grecian  concerns,  is 
lost  in  fable.  I  believe  that  the  emblematical  figures  which  are  every  where  found  in  such  great 
numbers  in  the  East,  had  their  origin  befoie  the  knowledge  of  letters,  and  were  invented  for  the 
purpose  of  assisting  in  keeping  alive  the  mythos.  As  might  well  be  expected,  the  meaning  of 
them  is  now  almost  entirely  gone.  I  have  lepeatedly  observed  in  the  course  of  this  work,  that 
the  ignorance  of  the  Latins  and  Greeks  of  their  mythology  and  Gods  is  quite  unaccountable ;  but 
on  more  mature  consideration  I  think  the  invention  and  adoption  of  them,  previous  to  the  know- 
ledge of  letters,  is  quite  sufficient  to  account  satisfactorily  for  that  ignorance.  It  appears  to  me? 
now  that  I  consider  it  in  connexion  with  their  ignorance  of  letters,  to  be  a  necessary  consequence. 
Their  sacred  poems  would  enable  them  to  retain  or  preserve  but  a  very  small  part  of  their  mytho- 
logy ;  and  of  history,  for  the  purpose  of  history,  they  had  none.  Besides,  sacred  poems  retained  by 
memory,  would  answer  very  well  as  long  as  every  thing  proceeded  peaceably;  but  the  moment 
dvil  wars  and  revolutions  of  empires  commenced,  they  would  be  no  longer  of  any  avail.  I  had 
nearly  completed  this  work,  in  which  I  have  so  frequently  expressed  my  surprise  at  the  unac- 
countable union  of  ignorance  and  knowledge  among  the  ancients,  before  it  occurred  to  me,  that 
niasiy  facts  prove  that  science  must  have  been,  till  a  very  little  time  before  Christ,  entirely  con- 
fined to  secret  societies — each  philosopher  keeping  his  science  as  much  as  possible  to  his  own  fol- 
louerb.  We  must  recollect  that  the  total  absence  of  everything  like  reviews,  magazines,  and 
newspapers,  must  have  rendered  this  comparatively  easy.  This  will  readily  account  for  the  Calli- 
d<?i  or  Chaldaeans  being  the  possessors  of  science,  to  the  exclusion  of  others.  This  is  supported 
by  the  book  found  in  Egypt  by  Mr.  Hammer,  which  says,  as  I  have  before-mentioned,  that  every 
learned  man  had  a  letter  of  his  own.  *  I  have  frequently  observed,  that  the  religion  of  Buddha  must 
have  come  to  the  West,  using  the  epithet  Buddha.  I  rather  regret  that  I  have  so  used  it,  as  it 
may  have  a  tendency  to  raise  objections  in  the  minds  of  some  persons,  who  will  revolt  at  the  local 
superstition  of  India  being  brought  to  Britain  and  other  western  nations  ;  but  facts  found  in  them 
sufficiently  prove,  that  the  same  system  really  existed  in  both,  and  actually  by  the  name  of  Buddha 
too.  We  find  little  of  this  system  in  boofat  because  when  syllabic  literal  writing  began  to  escape 
from  the  adyta  of  the  mysterious  temples,  the  law  of  eternal  change  was  operating  to  its  destruc- 
tion \  but  we  cannot  look  a  yard  around  us,  without  seeing  remnants  of  it,  from  the  village  mere- 
atone,  and  the  four-road  cardinal- decuman  cross  to  the  mighty  Stonehenges  and  Aburys  yet  exist- 
ing, from  lona  in  Scotland,  to  lona  in  Ceylon  —  from  Tanga  Tanga  of  Tartary  and  China,,  to 
Tauga  Tanga  of  Peru. 

16.  Dancing  is  looked  on  with  contempt  by  philosophers  at  this  day;  but  I  have  no  doubt  that 
the  dance  was  among  the  ancients  really  of  much  greater  importance  than  has  been  suspected.  It 
was  generally  accompanied  with  both  music  and  poetry,  and  the  original  intention  was  to  keep  in 
recollection  the  sacred  mythoses  before  the  invention  of  writing;*  and  surely  nothing  could  be 
better  contrived  for  this  purpose.  All  early  sacred  books  are  poetical.  For  the  same  purpose 
festivals,  equally  accompanied  with  dancing  and  poetry  set  to  music,  and  sung  to  the  dancing, 
were  established  to  keep  in  recollection  victories  or  other  celebrated  events.  When  this  view  is 
taken  of  thos>e  apparently  frivolous  arts,  how  surprisingly  are  they  changed !  Instead  of  sciences 
contemptible  and  demoralising,  as  they  became  after  the  art  of  writing  was  made  public,  we  see 
that,  when  under  the  supervision  of  the  first  priesthood,  they  were  originally  most  important,  and 
must  have  been  the  firmest  supports  to  patriotism,  morality,  and  every  generous  virtue.  We  now 


See  wpra,  p.  205.  «  See  Vol.  I.  p.  404,  and  supra,  p  179. 


BOOK    V.    CHAPTER   IV.   SECTION    16.  425 

see  why  they  were  patronised  by  the  Socrateses  and  Pytliagorases  of  antiquity.  Although  I  give 
more  credit  than  has  been  given  by  any  one  in  modern  times  to  the  great  change  which  must  have 
been  effected  in  the  world  by  the  knowledge  of  the  art  of  writing  having  become  general,  yet  I 
suspect  I  do  not,  by  any  means,  give  credit  enough  to  it.  To  the  knowledge  of  it  I  attribute,  in  a 
great  measure,  the  conversion  of  those  originally  moral  and  delightful  arts  into  causes  of  every 
kind  of  vice  and  impurity.  With  their  utility  they  lost  their  innocence  and  simplicity.  Being  no 
longer  necessary  to  preserve  the  recollection  of  historical  events  or  mythoses,  they  were  abandoned 
to  those  who  practised  them  without  understanding  their  meaning — merely  for  their  sensual  grati- 
fication. All  the  best  feelings  and  refined  sensations  gave  place  to  the  gratification  of  the  lowest 
passions,  and  the  temples  became  no  better  than  taverns  and  brothels,  the  places  of  resort  for 
strumpets  and  bacchanals.  That  this  was  their  state  no  one  can  deny.  But  though  the  later  of 
the  ancients  admit  the  fact,  yet  it  is  quite  clear  that  the  abuse  had  crept  on  so  imperceptibly,  that 
they  were  utterly  at  a  loss  to  account  for  it,  and  with  the  corruption  of  the  mythology  and  reli- 
gion, an  absolute  ignorance  of  their  meaning  very  naturally  ensued.  As  the  knowledge  of  the 
art  of  writing  crept  out  by  slow  degrees,  and  was  used,  without  any  previous  system,  to  record 
only  a  few  of  the  most  important  matters,  its  tendency  would  be  to  induce  carelessness,  and  a 
relaxation  of  the  efforts  to  explain  the  meaning  of  the  dances,  poems,  &c.,  which  would  previously 
be  bestowed,  when  there  was  nothing  but  the  retention  of  them  in  the  memory  to  depend  upon. 
"  In  a  choral  ode  of  Sophocles,  he  (Pan)  is  addressed  by  the  title  of  Author  and  Director  of  the 
"  Dances  of  the  Gods  ;  as  being  the  author  and  disposer  of  the  regular  motions  of  the  universe,  of 

**  which  these  divine  dances  were  symbols Among  the  Greeks,  all  dancing  was  of  the 

"  mimetic  kind :  wherefore  Aristotle  classes  it  with  poetry,  music,  and  painting,  as  being  equally 
"  an  imitative  art:  and  Lucian  calls  it  a  science  of  imitation  and  exhibition,  which  explained  the 
"  conceptions  of  the  mind,  and  certified  to  the  organs  of  sense  things  naturally  beyond  their  reach. 
"  To  such  a  degree  of  refinement  was  it  carried,  that  Athenasus  speaks  of  a  Pythagorean,  who 
sf  could  display  the  whole  system  of  his  sect  in  such  gesticulations,  more  clearly  and  strongly  than 
"  a  professed  rhetorician  could  do  in  words  $  for  the  truth  of  which,  however,  we  do  not  vouch,  the 
"  attempt  being  sufficient.  Dancing  was  also  a  part  of  the  ceremonial  in  all  mystic  rites :  whence 
"  it  was  held  in  such  high  esteem,  that  the  philosopher  Socrates^  and  the  poet  Sophocles,  both 
"  persons  of  exemplary  gravity,  and  the  latter  of  high  political  rank  and  dignity,  condescended  to 
s*  cultivate  it  as  an  useful  and  respectable  accomplishment.  The  author  of  the  Homeric  hymn  to 
*j  Apollo,  describes  that  God  accompanying  his  lyre  with  the  dance,  joined  by  the  other  deities; 
"  and  a  Corinthian  poet,  cited  by  Athenaeus,  introduces  the  Father  of  Gods  and  Men,  employed  in 
"  the  same  exercise.  The  ancient  Indians,  tood  paid  their  devotions  to  the  Sun  by  a  dance  imi- 
"  tative  of  his  motions,  which  they  performed  every  morning  and  evening,  and  which  was  their 
"  only  act  of  worship.  Among  the  Greeks,  the  Cnosian  dances  (Q.  Gnosian?)  were  peculiarly 
tf*  sacred  to  Jupiter,  as  the  Nyssiau  were  to  Bacchus,  both  of  which  were  under  the  direction  of 
**  Pan ;  who,  being  the  principle  of  universal  order,  partook  of  the  nature  of  all  the  other  Gods  $ 
**  they  being  personifications  of  particular  modes  of  acting  of  the  great  all-ruling  principle,  and  he 
"  of  his  general  law  of  pre-established  harmony ;  whence,  upon  an  ancient  earthen  vase  of  Greek 
u  workmanship,  he  is  represented  playing  upon  a  pipe,  between  two  figures,  the  one  male  and  the 
"  other  female  \  over  the  latter  of  which  is  written  NOO5S,  and  over  the  former  AAK.OS: 
"  whilst  he  himself  is  distinguished  by  the  title  MOAKOS  :  so  that  this  composition  explicitly 
**  shows  him  in  the  character  of  universal  harmony,  resulting  from  mind  and  strength ;  these 
"  titles  being,  in  the  ancient  dialect  of  Magna  Groecia,  where  the  vase  was  found,  the  same  as 
"  NOYS,  AAKH,  and  MOAIIH,  in  ordinary  Greek.  The  ancient  dancing,  however,  which 
<c  held  so  high  a  rank  among  liberal  and  sacred  arts,  was  entirely  imitative ;  and  esteemed  ho- 
VOL.  ir.  3  i 


426  RELIGIOUS   BANCKS.      POETRY.      MUSIC, 

ef  iiourable  or  otherwise,  in  proportion  to  the  dignity  of  what  it  was  meant  to  express.5' 1  David 
danced  before  the  Ark,2  and  one  of  the  Gospels3  describes  Jesus  and  the  Twelve  Apostles  as 
having  celebrated  a  dance  after  the  last  supper.  It  is  difficult  for  us  to  enter  fully  into  the  feelings 
of  the  actors  or  spectators  of  the  dance,  or  to  comprehend  the  intensity  of  them,  which  would 
probably  arise  from  the  belief  that  they  were  the  representations  of  scenes  of  real  life.  For  want 
of  experience  we  can  form  no  idea  of  the  effect  which  must  have  been  produced,  I  have  before 
observed  that  all  the  mythoses  of  antiquity  were  contained  in  poems.  *  I  have  no  doubt  thai 
writing  was  originally  used  solely  for  the  purposes  of  religion,  and  used  only  in  the  form  of  poeuy, 
for  the  sake  of  aiding  the  memory,— prose  being  comparatively  a  late  invention.  This,  I  think, 
led  to  the  universal  degradation  of  the  human  character— of  the  human  animal.  In  the  first  place, 
the  memory  deteriorated,  and,  in  the  next  place,  by  the  abuse  of  allegory,  the  minds  of  the  unini- 
tiated were  brought,  by  degrees,  to  the  reception  of  the  most  degrading  puerilities.  The  common 
people  finding  such  stories  as  those  of  Cristna  believed  by  their  superiors,  the  initiated,  (but 
which,  in  fact,  were  not  believed  by  them,)  were  also  induced  to  believe  them.  Thus,  in  lime, 
in  all  countries,  arose  the  mythology,  and  in  a  similar  manner  the  poems  came  to  be  considered  to 
have  divine  authority,  arid  to  be,  as  inspired  writings,  infallible.  I  have  no  doubt  that  if  the 
Paradise  Lost  had  been  written  in  the  beginning  of  the  Christian  sera,  it  would  have  been  regarded 
as  of  divine  authority.  Its  mixture  of  puerile  nonsense  and  beautiful  passages  is  well  calculated  to 
attract  a  devil-driving  age.  The  Marquis  de  Fortia  d'Urban 5  says,  "  La  prevention  pour  la  coutume 
«  a  &6,  de  tout  terns,  un  obstacle  au  progres  des  arts  :  La  musique  s'en  est  surtout  ressentie.  A 
"  Laced6mone,o\i  Lycurgue  avait  joint  la  musique  aux  exercices  militaires  (Plutar.  Apophthegmes 
"des  LacedSmoniens,  Chap*  sxxi.)?  il  n'&ait  permis  de  faire  aucun  changement  dans  Fart  de 
"  c616brer  les  actions  heroiques,  quoique  fort  instruit  des  anciens  usages,  il  ajouta  une  corde  &  la  lire 
«  pour  varier  les  tons.  Les  fiphores  condamn&rent  cette  nouveaut^  et  clouerent  sa  lire  a  un 
"mur:  tant  on  6tait  attache  it  la  simplicite  des  accords  V9  says  the  Marquis,  He  then  adds, 
<c  Le  musicien  Timothfee  ayant  aussi  ajout6  deux  cords  a  sa  lire  lorsqu'ii  disputa  le  prix  aux  jeux 
«  CARDANS,  un  des  Spheres  vint,  un  couteau  a  la  main,  lui  demander  de  quel  c6t£  il  voulait  que 
<f  fussent  couples  les  cordes  qui  excedaient  le  nombre  de  sept/'  He  adds,  "  On  voit  par  ces  faits 
"  Timportance  que  les  anciens  attachaient  at  la  musique,  au  chant,  et  rn£me  aux  instrumens."  The 
Marquis  may  be  perfectly  assured  that  the  Spartans  might  have  sung  to  what  tune  they  pleased, 
had  not  something  very  important  depended  upon  it.  All  those  exercises  of  the  .young  Carneans 
were  religious,  as  were  all  their  games.  How  all  the  notes  of  music  were  made  useful  to  re* 
cord  the  mythos,  it  may  be  impossible  now  to  discover ;  but  when  I  recollect  all  the  Pythago- 
rean doctrines  and  praises  of  music,  I  cannot  doubt  that  they  were  converted  to  such  use,  and 
were  of  the  very  first  importance  too.  It  seems  probable  that  the  class  of  persons  called  Rhap- 
sodists,  in  Greece,  were  correctly  the  bards  of  Britain,  Ireland,  Scandinavia,  a,ud  India;  and 
the  rhapsodies  which  they  sung  were  the  cyclic  poems,  or  poems  to  celebrate  the  renewal  of 
Cycles  or  Avatars—in  songs  carrying  a  double  meaning—an  exoteric  and  an  esoteric  meaning,— 
which  was  clearly  the  case  with  their  tragedies. 

It  is  a  very  important  fact  to  be  observed  and  recollected,  in  this  disquisition,  that,  in  reality, 
poetry  was  the  only  species  of  comppsition  which  could  by  possibility  exist  until  the  invention  of 
the  material  of  books,  such  as  prepared  skin  or  papyrus,  was  brought  to  a  very  considerable  degree 
of  perfection ;  and  we  have  reason  to  believe  that  this  invention  in  the  West,  at  least,  had  no  very 

1  PAYNE  KNIGHT  on  Ancient  Myth,  p  153  2  Samuel  vi.  12-16,  3  One  of  the  Unwwnical.    ED. 

*  See  «pnr,  p.  225.  *  Sur  1'Orig.  de  1'Ecriture,  p.  9-1. 


BOOK  V,   CHAPTER  V.   SECTION  L  427 

great  antiquity.  And  here  we  see  the  reason  why  (as  Mr.  Niebuhr  has  observed)  all  the  ancient 
pseudo-histories,  but  real  raythoses,  of  Italy,  appear  to  have  been  in  verse  or  poetry.  No  doubt 
an  exertion  of  memory  surprisingly  great  must  have  been  required  for  the  composition  of  such 
poems  as  the  Iliad  and  the  Odyssey  3  but  we  can  scarcely  form  an  idea  how  different  from  ours 
may  have  been  the  retentive  faculties  of  persons,  the  improvement  of  whose  powers  of  memory 
formed  the  great  and  leading  object  of  their  education.  I  doubt  not,  as  I  have  already  intimated, 
that  the  art  of  writing  has  been  the  ruin  of  the  retentive  faculty  of  the  human  mind.  I  believe  in 
every  country  the  religious  system,  which  included  in  it  what  might  very  properly  be  called  also 
the  philosophic  system,  was  concealed  or  conveyed  in  ballads  or  feigned  adventures  of  a  person, 
from  which,  when  historians  arose,  they  formed  their  respective  histories-  As  in  each  country, 
from  the  lapse  of  time  and  other  circumstances,  small  variations  in  the  ancient  story  mu&t  have 
arisen,  so,  in  the  respective  histories,  variations  would  take  place,  yet  the  universal  mythos  would 
still  occasionally  shew  itself. 


CHAPTER  V. 

HICROCOSM  CONTINUED.     VEDANTA  AND  NYAYA  PHILOSOPHY  OR  DOCTRINES.— NATURE  OF  THE  MICROCOSM. 

—PYTHAGORAS    ON    NUMBERS.     CYCLES MYTHOLOGY.     PATRON  AND  CLIENT.      COLONIES.      ISOPOLITY, 

NUMA  POMPILIUS.-rSYMBOLIC  AND  ALPHABETIC  WRITING. —ADORATION  OF  ANIMALS.  THE  ONION*  CREST. 
—THE  ANCILE  OF  NUMA.  CYCLIC  MYTHOS,  CLEMENS  ALEXANDRfNUS*  ANCIENT  MYSTERIES.  BAPTISM, 
THE  EUCHARIST,  &C.  DOCTRINE  OF  THE  ANCIENT  AND  MODERN  Xflgv— BAILLY,  BUTTON,  &C.,  ON  BIRTH- 
PLACE OF  MANKIND.  FORMER  HEAT  AT  THE  POLES.  THE  MYTHIC-CYCLIC-MICROCOSMIC  SYSTEM.  WHAT 
HAS  HAPPENED  MAY  HAPPEN  AGAIN.  ILLUSION. 

1.  WE  have  seen  much  respecting  the  contention  between  the  advocates  of  the  male  and  of  the 
female  principles  of  generation  for  superiority.  Besides  this,  there  was  another  source  of  dissen- 
sion, which  was  the  produce  of  it,  and  which  was  of  the  most  refined  and  abstruse  nature  5  indeed, 
it  was  of  so  refined  a  nature  that,  whoever  has  endeavoured  to  explain  it  has  lost  himself.  The 
doctrine  has  agitated  the  schools  as  well  in  Europe  as  in  India,  from  the  most  remote  of  times. 
It  is  the  abyss  in  which  deep  thinkers  and  learned  men  have  generally  been  shipwrecked.  Their 
lucubrations  have  ended  in  illusion.  This  has  arisen  from  their  attempt  to  grasp  what  is  evi- 
dently out  of  the  reach  of  the  mind  of  man.  In  Europe  we  have  had  it,  in  modern  times,  under 
the  names  of  Des  Cartes  on  one  side,  and  of  Berkeley  on  the  other:  in  India  it  has  been  discussed 
chiefly  by  Fyasa;  and  it  is  called  the  doctrine  of  the  Vedanta  philosophy  in  opposition  to  the 
Nyaya  philosophy.  The  word  Vedanta  is  evidently  a  formation  from  the  word  Ved,  which  I  have 
shewn  to  be  the  same  as  Bud,  and  to  mean  wisdom, l  and  it  has  acquired  this  name  in  India,  because 
it  was  principally  the  doctrine  of  the  ruling  power,  the  Brahmins.  This  meant  the  doctrine  of  the 
eternal  existence  of  matter  or  substance  (the  doctrine  of  Des  Cartes}  ;  of  which  the  First  Cause, 
the  rt>  iey  the  /  shall  be  what  I  have  been  was  supposed  to  consist— the  iw  ieie  chanted  by  the 

1  See  supra,  p.  4. 
3l2 


428  VBDANTA   AND    NYAYA    PHILOSOPHY    AND    DOCTRINES. 

Brahmins  In  the  word  Yeye.  The  word  2fyai/a  was  the  opposite  of  this,  and  is  a  formation,  almost 
English,  consisting  of  the  negative  ny,  which  is  the  English  word  jfys,  (used,  1  believe,  only  by 
Spenser,)  meaning,  none  is.  It  is  the  negative  particle  and  the  Hebrew  l&*>  is,  which  jointly  mean 
not  is  or  not  wise,  and  the  Hebrew  word  n*  ie9  existence.  The  two  doctrines  in  common  terms  may 
be  defined  those  of  Matter  and  Spirit — of  Materialism  and  Immatcrialism — called  also  Atheism  and 
Deism. 

The  followers  of  the  Nyaya  were  also  the  followers  of  the  female,  Maia — those  of  the  Vedanta 
were  followers  of  the  male,  Brahme.  I  think,  in  the  Mahabarat  war,  the  Buddhists  were  followers 
of  the  Nyaya,  and  the  Brahmins  of  the  Vedanta;  but  the  two  sects  in  later  times,  after  the  whole 
became  merely  a  matter  of  the  idle  speculation  of  philosophers,  in  short  a  logomachy,  and  the 
meaning  of  the  mythology  was  lost,  were  completely  intermixed  and  so  confounded  one  with  the 
other,  that  they  perpetually  changed  sides,  and  the  followers  of  the  Nyaya,  the  spiritualists,  who 
were  formerly  considered  the  Atheists,  are  now  considered  the  only  Deists ,  and  the  materialists 
are  considered  the  Atheists*  The  two  doctrines  are  so  nearly  the  same  in  principle,  that  it  is  very 
difficult  to  distinguish  one  principle  from  the  other \  and,  if  I  understood  Mr.  [Sir]  Greaves 
Haughton,  the  learned  Secretary  to  the  Asiatic  Society,  on  the  2d  of  March,  1833,  they  are  at  the 
bottom  the  same.  Under  these  circumstances  I  think  I  shall  not  be  thought  very  paradoxical  in 
thus  stating  my  belief,  that  the  modern  Brahmins,  in  their  endeavours  to  recover  the  lost  learning- 
of  their  ancestors,  have  done  precisely  what  has  been  done  by  the  Jews  with  the  Barasit  and 
Mercavah,  in  their  Cabala,  namely,  they  have  substituted  one  for  the  other.  The  n>  ie  is  clearly 
materialism,  let  the  priests  say  what  they  will  to  the  contrary;  however,  it  is  the  dogma  of  the 
Brahmins ;  and  Nyaya  is  nothing  but  the  denial  of  the  Yeye— the  negative  of  it.  But  if  I  be  mis- 
taken as  to  the  sects  having  changed,  this  will  not  alter  the  fact  that  one  is  a  negative  of  the 
other,  The  rrPP  ieie  I  am  satisfied,  was  understood  to  be  a  spiritual  fire,  an  emanation  from  the 
Supreme  Being,  and  partaking  of  his  nature- — hereby  making  him  into  a  material  existence.  I 
believe  it  will  not  be  denied  that  the  great  feud  between  the  Buddhists  and  Brahmins  arose  in  part 
from  the  difference  between  the  Vedanta  and  the  Nyaya  philosophies  5  which,  as  I  have  intimated, 
are  called  the  doctrines  of  materialism  and  immaterialism,  matter  and  spirit,  and,  as  thence  inferred^ 
of  Theism  and  Atheism,  which,  in  Vol.  I.  p*  815, 1  have  shewn  is  an  inference  not  possible  to  be 
supported.1  From  this  the  worshipers  of  God,  under  the  names  of  Cristna  or  the  benevolent  lamb, 
or  Vishnu  the  fsh,  gratifying  their  sectarian  hatred^  take  occasion  to  call  the  Sacae  or  Saxons  or 
followers  or  worshipers  of  Saca,  the  God  of  wisdom  under  the  name  of  Buddha,  Atheists ;  and 
they  find  our  learned  men,  such  for  instance  as  the  learned  Mr.  Colebrook,  blockheads  enough  to 
follow  their  example.  I  have  little  doubt  that  this  feud  arose  as  early  as  the  division  between  the 
Buddhists  and  the  Vishnuvites,  whenever  this  might  have  happened,  and  that  it  was  long  before 
the  perfecting  of  the  Sanscrit  language.  Of  course,  as  usual,  (and  after  the  manner  of  the  Greeks 
formerly  complained  of  by  Plato,)  Sanscrit  scholars  go  to  the  Sanscrit  for  an  etymology,2  and 
they  make  of  Nyaya  i,  to  go,  with  the  prefix  ni  into,  inference,  argument,  reasoning,  logic;  and 
of  Tedanta,  from  Veda,  and  anta,  the  end:  the  end,  that  is,  the  purpose  or  ultimate  result  and 
substance  of  the  Veda.  The  above  is  the  explanation  of  one  learned  Sanscrit  professor :  the  fol- 
lowing is  the  explanation  of  another :  "  The  word  Vedanta  is  derived  from  V6da,  the  Scripture, 

1  I  am  well  aware  that  what  I  have  said  in  the  passage  quoted  above,  may  be,  and  will  be,  disputed  by  the  metaphy- 
sicians ;  but  what  are  all  their  nice  distinctions  on  these  subjects,  (winch  are  in  reality  above  our  comprehension,}  but 
a  mere  logomachy  and  nonsense  ? 

8  There  are  great  numbers  of  words  in  the  first  Veda  which  are  in  no  Lexicon ;  this  is  because  their  meaning  wab 
lost  before  a  lexicon  was  made.  Dr,  Rosen  tells  me,  the  first  lexicon  was  made  about  600  years  after  Christ, 


BOOK  V.   CHAPTER  V.   SECTION  2.  4*2J) 

t;c  and  Anta,  end  ;  implying  the  end  or  object  of  the  Veda.  Ny£ya,  in  its  original  bense,  means 
*c  fitness,  propriety;  hence  its  applicability  to  express  the  same  thing  as  we  call  logic"  These 
etymologies  may  be  satisfactory  to  the  profound  searchers  into  these  questions  \  they  are  not  so  to 
me.  The  following,  I  think  a  better  explanation  :  the  Vedanta  is  the  patronised  doctrine  of  the 
ruling  powers  in  India ;  and  I  suppose  they  meant,  that  the  doctrine  has  ivisdom  for  its  end  or 
object;  and  that  they  affirmed,  that  this,,  that  is,  Ved,  Bed,  or  Bud,  is  its  doctrine,  in  opposition 
to  the  other,  which  is  not  wisdom.  Now  we  have  formerly  seen  that  the  Brahmins  chaunt  in  their 
service  the  word  Yeye,  l  which  they  do  not  understand ;  but  say,  they  suppose  it  to  mean  victory, 
the  word  ye  meaning  victory.  I  have  shewn  that  this  is  the  name  of  the  Hebrew  God  n»n»  ieie, 
who  is  often  called  the  God  of  victory,  but  the  meaning  of  which  is  self -existent  God,  and  is  an 
epithet  in  a  particular  manner  applied  to  the  God  of  wisdom,  I  believe,  therefore,  as  I  have  lately 
remarked,  that  the  Nyaya  is  merely  the  Hebrew  and  Sanscrit  word  fW  ieie,  with  the  Celtic, 
Saxon,  and  Sanscrit  negative,  prefixed  by  the  Brahmins  to  convert  it  into  a  term  of  reproach 
against  their  opponents,  to  make  them  deniers  of  the  self-existent  God,  or  to  be  Atheists,  Then 
the  first  will  be,  the  doctrine  of  the  wise;  the  latter  of  the  unwise.  I  repeat,  that  our  Sansciit 
scholars,  in  endeavouring  to  expound  the  meaning  of  proper  names  by  the  Sanscrit  only,  are 
exactly  in  the  same  situation  as  that  in  which  Plato  describes  the  Greeks  to  have  been,  in  their 
endeavours  to  expound  their  proper  names  by  their  own  language,  instead  of  going  to  the  Barbari. 
Sanscrit  scholars  also  should  go  to  the  Barbari.  I  believe  the  names  of  all  their  Gods  will  be 
found  in  the  Arabic,  that  is,  in  the  Hebrew  roots.  Mr.  Wilson  says,  "  by  Siva  himself,  the  P&supata 
writings  were  composed :  Kan£da  is  the  author  of  the  Vaisheshika  philosophy.  The  Ny&ya  ori- 
ginates with  Gautama.  Kapila  is  the  founder  of  the  S&nkhya  school,  and  Vrihaspati  of  the  Char- 
vaka.  Jaimini,  by  Siva's  orders,  composed  the  Mimtuisa,  which  is  heretical,  in  as  far  as  it  incul- 
cates works  in  preference  to  faith,  and  Siva  himself,  in  the  disguise  of  a  Brahman,  or  as  Vyasa, 
promulgated  the  Ved&nta,  which  is  heterodox  in  Vaishnava  estimation,  by  denying  the  sensible 
attributes  of  the  Deity."  * 

2.  We  will  now  inquire  farther  into  the  nature  of  the  microcosm.  From  the  To  Ov  proceeded 
the  Creator,  Preserver,  and  Destroyer — Brahma,  Vishnu,  and  Sevaj  from  them  proceeded  72 
Angels,  and  from  them  360  others  5  these  were  the  angels  seen  by  Jacob,  and  these  were  the  360 
^Eons  of  the  Valentinians,  and  the  360  tutelar  saints  of  the  Romish  church,  one  for  each  day  of 
the  year,  and  the  Divi  of  Macrobius.  The  seed  of  every  living  or  animate  being  was  believed  to 
have  been  formed  at  the  first  creation,  or  to  be  a  part  of  or  an  emanation  from  the  To  Oj>5  to  have 
existed  from  eternity,  to  be  a  perfect  animal  in  miniature,  a  microcosm  of  every  animal  above  it, 
and  at  last,  of  course,  of  the  first  Great  Cause.  Every  seed  was  a  microcosm,  i.  e,  a  little  world — 
was  a  world  in  miniature.  Naturalists,  by  means  of  the  microscope,  perceive  that  the  seed  of  every 
animate  being,  like  the  egg  of  the  serpent  waiting  in  the  sand  for  the  solar  ray  to  develop  its 
faculties,  is  a  being  complete,  and  only  waits  for  the  peculiar  circumstances  suitable  to  its  nature 
to  develop  itself,3  It  is  evident  that  without  the  solar  heat  no  animate  being  would  ever  come 
into  existence.  Hence  we  see  how  the  sun  came  to  be  regarded  as  the  Creator,  and  why  the 
ancients  adored  that  luminary :  and  the  prayer  of  Cyrus,  though  he  was  an  Iconoclast,  and  of 
Martianus  Capella,  noticed  in  VoK  I.  pp.  191,  19*2,  shew  that  they  could  reconcile  the  adoration  of 
the  solar  power  under  his  various  names  with  the  adoration  of  one  Supreme  Being,  at  the  head  of 


*  See  Vol.  L  pp.  430, 468  *  Asiat.  Res.  Vol.  XVI  p.  10. 

3  Here  we  have  a  microcosm  of  Brahme  brooding  over  the  deep,  and  of  the  Spirit  of  God  moving1  on  the  face  of 
She  water,  of  Genesis*    See  supra,  p,  67. 


i,VU  NATURE    OF  TUB   MICROCOSM. 

,tli.     I  consider  it  quite  impossible  for  any  one  to  have  read  this  work  with  attention,  and  not  to 
have  seen  that  an  universal  uiythos  once  prevailed;  but  I  cannot  help  thinking  that,  if  it  had  been 
.1  system  regularly  made  out,  and  previously  contrived  in  all  its  parts,  we  should  have  made  it 
Clearly  out  step  by  step.    On  this  account  I  am  induced  to'suspect  that  the  mythos  arose  from 
•ircumstances,  and  was  founded  on,  or  consisted  of,  the  microcosmic  principle ;  and  that  from 
this,  when  applied  to  the  cyclic  system,  which  is  most  clearly  microcosmic,  the  mythic  histories 
rook  their  rise,  in  ail  nations  having  a  certain  degree  of  resemblance,  but  in  all  nations,  from  the 
peculiar  circumstance  that  the  facts  of  real  history  were  used  to  describe  the  mythos^  it  must  of 
eouise  vary,  f.  e.  a  certain  quantum  of  variation  must  take  place  in  the  mythic  history.    Real  facts 
could  not  be  bent  quite  to  fit ;  but  they  were  bent  to  do  so  as  nearly  as  possible.    The  bending  of 
the  real  facts  would  be  aided  by  the  natural  uncertainty  of  tradition,  by  which  only  they  were 
handed  down,  writing  being,  I  suppose,  unknown.     As  story  or  a  tale  of  facts  was  to  be  the 
vehicle,  such  leading  facts  as  the  native  tradition  preserved,  must,  of  course,  be  used,  and  would 
be  very  easily  made  to  bend.    Thus  we  have,  as  observed  by  Nimrod,  the  Exodus  or  going  out  of 
all  nations,  probably  the  first  migration  of  the  tribe.     We  have  this  part  of  the  mythos  clearly  in 
North  India,  South  India,  in  Syria,  Babylon,  Troy,  Rome,  and  in  Mexico,  perhaps  the  most  re- 
markable of  all.1    In  Genesib  we  have  the  microcosm  of  two  worlds.    We  have  the  Patriarch,  that 
ib,  the  head  father  or  Ponlifex  Maximus,  and  his  three  vicars,  dividing  the  world  into  three  parts  ; 
und  the  four  in  each  case  are  microcosms  of  the  To  Ov,  and  of  the  Creator,  Preserver,  and  De- 
stroyer.   In  the  first  case,  Cain  was  the  destroyer.    In  the  second  case,  Hani  was  the  wicked  one9 
or  the  destroyer,  the  cursed  one — the  father  of  th$  Canaanites  or  followers  of  the  female  principle — 
FUJ%  CuneJ*    Julius  Firmicus  Maternus  says,  "  It  is  necessary  to  know,  in  the  first  place,  that 
"  the  God,  who  is  the  fabricator  of  man,  produced  his  form,  his  condition,  and  his  whole  essence, 
**  in  the  image  and  similitude  of  the  world.  ••»«..     And  thus  the  Demiurgus  exhibited  man  by 
*e  the  artifice  of  a  divine  fabrication,  in  such  a  way,  that,  iu  a  small  body,  he  might  bestow  the 
"  power  and  essence  of  all  the  elements,  nature  for  this  purpose  bringing  them  together  $  and 
"  also,  so  that  from  the  divine  spirit,  which  descended  from  a  celestial  intellect  to  the  support  of 
^  the  mortal  body,  he  might  prepare  an  abode  for  man,  which,  though  fragile,  might  he  similar  to 
"  the  world"    Again,  "So  that  the  animal  which  was  made  in  imitation  of  the  world  might  be 
**"  governed  by  an  essence  similarly  divine."3     He  was  endowed  with  a  portion  of  the  first  attri* 
bute  of  God  or  of  the  divine  idea — wisdom.    He  had  a  portion  of  the  generative  power  $  he  had  a 
portion  of  immortality.    Every  animal,  as  I  have  already  remarked,  was  a  microcosm  of  rnanr— 
beginning,  probably,  with  the  wise  elephant,  and  descending  to  the  meanest  reptile,    A  portion 
of  the  same  mind  or  wisdom,  the  same  generative  power,  is  visible  in  all.    Every  plant  was  a 
microcosm  of  the  animal,  and  possessed  a  portion  of  mind.    The  sun-flower  turns  itself  to  the 
God  of  day;  the  pimpernel4  opens  to  the  sun,  and  shuts  itself  to  the  storm.    The  ash-tree  planted 
on  a  batik,  with  one  root  hanging  down,  turns  it  inwards  to  the  earth.     The  sensitive-plant^  like 
the  youthful  maiden,  at  first  shrinks  from  the  touch  of  man.    Every  plant  has  the  living  principle 
and  the  organs  of  generation ;  and  thus  every  thing  descends,  and  the  whole  world,  and  each  part, 

"  See  supra,  pp.  23,  24 ;  Lord  Kingsborough's  Mex.  Ant.,  Vol.  VI.  p.  237;  and  Nimrod,  Vol.  II.  pp.  370—373, 
3  I  stated  in  Volume  I.  p.  724,  from  Chrysostom,  that  when  the  Gentile  mysteries  began,  a  herald  proclaimed 
%f  Frocul !  hinc  procul  este,  profani,"  and  that  the  Christians  did  the  same  thing,  exclaiming  "  hence  all  dogs."    Why 
make  such  a  point  of  turning  out  the  dogs,  more  than  any  other  animal  ?    I  believe  a  mistake  took  place  between  the 
Pvjnj  and  Kuwy,  Kuj/or,  and  that  it  originally  applied  to  followers  of  fas  female  generative  principle 

3  Trans,  by  Taylor. 

4  In  the  case  of  the  pimpernel,  to  evade  the  question  or  to  disguise  the  fact,  I  shall  be  told  some  idle,  inconclusive 
t»tory,  about  the  stimulating  power  of  the  solar  ray  or  of  light ;  but  it  is  all  true — it  ib  matter  acting  upoa  matter. 


BOOK  V.   CHAPTER   V.   SECTION  3,  431 

is  an  image  of  God.    How  curiously  is  this  connected  with  the  first  principles  of  the  To  Ov,  or 
Gnosticism  or  Wisdom,  and  how  beautifully  does  all  resolve  itself  into  one  system  ! 

3.  We  may  now  see  what  Pythagoras  meant  when  he  said,  that  all  things  arose  from  numlen. 
In  the  first  place,  numbers,  as  we  have  seen,  constituted  the  symbolic  letters  in  which  all  tht 
natural  and  religious  learning  of  the  ancients  was  contained.  The  learning  of  languages  was  not 
considered  as  any  part  of  science  or  education  with  them  3  none  being  dead,  all  were  intelligible. 
Grammar,  with  all  its  complicated  rules,  was  unknown  to  them ;  but  they  must  have  had  enough 
to  do  to  be  able  to  repeat  the  meanings  attached  to  the  numeral  symbols.  The  second  sense  in 
which  the  expression  of  Pythagoras  is  explainable,  is  most  clearly  found  in  the  microcosmic  num- 
bers, and  in  the  doctrine  of  emanations  and  cycles  \  from  one  proceeded  two,  from  the  two  pro- 
ceeded three—in  &\\Jive;  and  from  these  proceeded  the  seven  planets,  the  constellations  divided 
into  12,  24,  72,  360,  432,  and  all  the  immense  cycles  of  which  we  have  been  treating,  and  which 
ultimately  brought  up  all  the  aberrations  of  the  planetary  system,  when  every  thing  was  reabsorbed 
into  the  Deity. 

It  is  not  to  be  supposed  that  the  philosophers  who  taught  this  system  expected  the  world  to  b«j 
renewed  every  600  or  6000  years.    These  were  but  little  cycles  to  enable  them  to  keep  their  time 
and  their  festivals  in  order ;  they  were  used  as  religious  contrivances  to  delude  the  vulgar.     Very 
different  renewals  of  all  things  were  looked  for  by  the  philosophers — various  floods,  and,  perhaps,  after 
a  year  of  Brahma,  4,320,000,000  of  years,  a  restoration  of  a  perfect  globe,  of  the  planetary  system, 
and  the  universe  of  fixed  stai-s  to  their  first  state.    Our  globe  is  evidently  an  effect,  in  part  per- 
fected 5  the  effect,  perhaps,  of  a  third  or  fourth  or  fifth  internal  or  mundane  revolution.    Nobody 
can  suppose  the  globe  will  go  to  ruin  or  decay.    It  will  most  assuredly  all  come  again  to  some 
perfect  state  unknown  to  us.    It  is  like  a  butterfly;  it  will  pass  through  all  its  stages — return  to 
its  egg — and  run  its  course  again.    If  the  reader  look  back  to  Volume  I.  pp.  166,  et  seq.9  he  will 
find  that  the  system  of  cycles  which  I  have  unfolded,  is  founded  on  two  numbers,  the  number  jfax' 
and  the  number  six ;  that  from  them  arose  the  numbers  360  and  432,  and  that  from  these  a  cycle 
was  formed  which  included  them  both,  viz.  $1,600.    In  many  places  I  have  observed  that  the  first 
year  of  all  nations  was  believed  to  have  had  only  360  days.  l    If  this  were  the  case,  it  is  evident 
that  the  science  of  astronomy  would,  before  the  irregularity  of  the  motions  of  the  planets  arose., 
and  before  the  number  of  the  years  of  the  periods  of  the  sun  and  moon  became  comprised  in  odd 
numbers,  and  in  fractional  parts  of  years,  days,  and  hours,  be  comparatively  easy.    The  IS  moons 
of  *50  days  each,  and  the  360  days,  would  make  an  exact  Soli-lunar  cycle,  an4  the  account  of  time 
would  be  kept  regularly  and  without  difficulty.    And  we  may  readily  suppose  this  astronomical 
knowledge  would  be  acquired  without  any  very  profound  science  or  skill  in  observation.    Now  we 
may  easily  imagine  that  after  the  catastrophe  of  the  flood,  as  soon  as  man  found  the  system  thrown 
into  disorder,  he  would  begin  to  devise  means  to  correct  the  evil,  and  then  astronomy  would  be 
improved  by  making  cycles,  as  I  have  supposed  in  Volume  L,  and  by  experiments  and  observa- 
tions, until  he  brought  it  to  the  perfection  at  which  I  have  shewn  that  it  finally  arrived.    Then  it 
would  be  that  the  millennial  system  was  formed  by  taking  the  period  of  time  between  the  entrance 
of  the  equinoctial  srin  into  Taurus  and  his  entrance  into  Aries,  and  then  carrying  the  cycles  for- 
ward, as  I  have  there  explained.    This  seems  to  me  to  furnish  a  very  satisfactory  reason  for  the 
operation  of  first  taking  off  the  sum  of  2160  for  the  precession  in  one  sign.    The  existence  of  the 
fact  I  have  there  clearly  proved.     The  reason  of  it  we  have  here.    If  we  suppose  the  flood  to  have 
happened  and  the  Pontiff  and  his  court  to  have  escaped,  it  would  be  a  very  considerable  time  be~ 

1  See,  particularly,  supra f  pp.  316—326,  and  409. 


PYTHAGOn\S    ON    MMBRRS.       CYCLES. 

sore  they  would  discover  that  the  regular  periods  no  longer  returned ;  and,  probably^  by  the  time 
that  they  discovered  the  correct  length  of  the  new  year  and  of  the  new  month,  they  would  have 
forgotten  almost  every  thing,  except  that  their  year  had  been  360  days,  and  their  moon's  period 
'50  days.  Under  these  circumstances  it  seems  natural,  as  soon  as  they  had  found  out  that  the 
precession  of  the  equinox  took  place  after  the  rate  of  2160  years  in  a  sign,  that  they  should,  when 
they  formed  their  artificial  system  as  we  have  seen  it,  go  back  for  one  sign  and  endeavour  to  make 
the  two  systems  into  one,  as  we  have  really  found  them  to  have  done.  This  is  the  more  probable^ 
because  the  system  would  go  on  pan  passu  with  the  experiments  which  I  have  shewn  probably 
took  place  to  ascertain  the  real  length  of  the  new  Soli-lunar  period,  the  Neros.  If  the  theory 
tthich  I  here  propose,  and  it  is  the  result  of  improved  information  and  additional  study,  be  thought 
probable,  it  will  in  a  slight  degree  vary  the  theory  advanced  in  Volume  1.  pp.  177,  178,  for  the 
discovery  of  the  cycles  ;  but  though  it  will  change  the  course  of  progression  by  which  they  were 
discovered,  it  will  tend  to  confirm  the  system  on  the  whole.  We  must  recollect  that,  when  I 
attributed  shortness  of  memory  to  the  early  race,  1  suppose  them  to  have  had  only  the  numeral 
symbolic,  and  not  the  syllabic,  system  of  letters ;  perhaps  not  even  that^  but  only  the  knowledge  of 
figures  of  notation.  I  have  much  suspicion  that  all  the  periods  consisting  of  the  number  twelve 
vrere  formed  \\hen  the  year  was  actually  36'0  days  long,  and  that  the  periods  consisting  of  the 
number  ten  were  formed  when  the  new  and  compound  cycle  was  formed  of  the  ten  Neroses  and 
ten  signs  of  the  Zodiac.  The  Equinox,  if  it  preceded  at  ail,  preceded  after  the  rate  of  54"  in  a 
years  a  degree  in  66  years,  a  sign  in  2000  years,  and  the  circle  or  13  signs  in  24,000  years.  When 
the  ancient  astronomers  discovered  that,  in  consequence  of  the  flood,  the  circular  motions  of  the 
heavenly  bodies  were  completed  in  broken  periods,  they  probably  invented  the  cycles  out  of  the 
two  systems  to  obviate  the  inconvenience  which  the  change  had  brought  about.  Arid  this  is  the 
reason  why  we  have  the  sacred  numbers  sometimes  from  the  twelves,  the  old  system— and  some- 
times from  the  tens,  the  new  one.  And  thus  we  have  the  system  of  the  cycles  of  21,600,  of  43,200, 
of  432,000,  and  of  4,320,000,  to  unite  the  two  systems.  Sir  W.  JDrummond  says,1  "If  the 
"  priests  of  Amraon  were  right,  the  antediluvians  may  have  been  so  likewise,  for  Plutarch  tells  us, 
"  that  according  to  the  former  the  annual  period  has  teen  continually  decreasing"  This,  in  no 
small  degree,  tends  to  confirm  my  theory,  thai  the  year  was  lengthened  by  the  change  in  the 
direction  of  the  earth's  axis,  and  that  it  is  gradually  returning  to  its  former  natural  state. 

When  I  read  the  critical  dissertations  of  Mr.  Niebuhr  on  the  History  of  Rome,  which  every 
where  betray  the  utter  confusion  in  which  the  early  part  is  involved,  the  total  failure  of  the  almost 
unceasing  attempts  of  the  later  historians  (such  as  Cicero  and  Tacitus)  to  produce  any  thing  like 
order,  or  to  account  for  the  endless  anomalies  in  the  customs,  laws,  and  constitutions  of  the  re- 
spective states,  which  every  where  shew  themselves,  I  am  driven  to  seek  some  cause  which  they 
have  not  understood  or  to  which  they  have  paid  no  attention.  I  am  thus  almost  compelled  to  have 
recourse  to  the  ancient  Pontifical  government,  about  which  I  have  already  said  so  much,  and  to 
trace  the  difficulties  of  the  Roman  writers  to  their  neglect  to  search  into  the  few  remaining  cir- 
cumstances of  this  ancient  empire,  of  the  importance  of  which  they  seem  never  to  have  formed  a 
piuper  estimate.  It  is  like  ourselves:  we  are  always  looking  for  the  causes  of  effects  in  times 
since  the  Roman  conquest  of  Britain,  which  ought  to  be  looked  for  in  the  times  and  in  the  state  of 
things  before  their  arrival— which  state  of  things,  in  many  respects,  they  left,  unaltered,  to  their 
successors,  when  they  quitted  the  island.  Once,  and  I  think  only  once,  Mr.  Niebuhr V  attention 
seems  to  have  been  drawn  to  what  he  calls  the  influence  of  numerical  forms  in  the  states  of  anti- 


;  Class.  Journ,  Vol.  XVI.  p.  156.  Vol.  II.  p.  20     Thirlwall'a  Ed, 


BOOK   V.   CHAPTER  V,   SECTION    4.  433 

quity  which,  on  that  occasion,  he  says,  solves  a  puzzle;  but  he  almost  instantly  loses  sight  of  It. 
He  often  observes  the  recurrence  of  the  numbers  12  and  SO;  but  it  seems  never  to  have  once 
occurred  to  him  to  inquire  further  into  the  reason  of  this  recurrence,  which  a  moment's  considera- 
tion would  have  taught  him  must  have  had  a  cause.  He  notices  the  tradition  of  the  Alban  and 
Latin  states  being  formed  of  600  families,  and  also  that  some  of  the  very  heavy  and  oldest  coins, 
called  asesy  without  inscriptions,  have  the  head  of  a  young  man  on  one  side,  wearing  a  Phrygian 
bonnet^  and  on  the  reverse  a  wheel,  with  six  spokes.  The  former  figure  he  thinks  represents  Asca- 
nius,  the  latter,  the  spokes  of  the  wheel,  the  six  centuries  of  the  Lavinian  Colony.1  This  may  be 
true  ;  but  I  can  only  conceive  the  regulation  of  the  states  by  the  number  600  to  have  the  same 
reference  as  the  spokes  on  the  coin,  viz.  to  the  revolving  cycle  of  GOO,  celebrated  by  Virgil.  The 
bonnet  or  mitre  marks  the  cycle  as  sacred.  The  formation  of  the  legion  by  6000  men,  and  its 
decuples  60  and  600,  had  reference  to  the  same  superstition.  Niebuhr  sa^s,  "At  this  time  four 
"  legions  must  have  been  12,000  men:  add  to  this  12,000  Irom  the  colonies  and  subject  towns, 
"  and  24,000  for  the  double  contingent  of  each  allied  state,  and  the  whole  assembled  force  will  be 
tftf  72,000  men,  The  legend  peeps  through  in  this  wantoning  with  typical  numbers,  which  it  de- 
a  lights  to  multiply  enormously.*' 2  But  Mr.  Niebuhr,  like  our  modern  English  historians,  never 
once  gives  himself  the  trouble  cff  asking  what  was  the  meaning  of  the  legend  which  peeped 
through,  and  why  they  thus  wantoned  with  certain  peculiar  typical  numbers.  After  the  know- 
ledge of  the  system  was  lost,  the  legend  was  continued  from  habit,  and  we  constantly  talk  of  our 
scores  and  half  scores,  our  dozens  and  half  dozens,  &c.  Had  this  habit  arisen  from  the  nature  of 
these  numbers,  we  should  have  found  a  similar  name  for  the  number  eight,  which  has  the  acci- 
dents that  may  be  supposed  to  influence  the  numbers  twelve  and  ten  in  a  much  more  remarkable 
degree.  Indeed,  had  arithmetic  been  the  effect  of  learning,  instead  of  what  we  call  accident,  there 
can  be  no  doubt  that  eight  would  have  been  taken  as  the  terminate  number,  instead  of  ten. 

4.  The  microcosm  is  visible  in  the  number  of  the  Gods,  as  in  every  other  part  of  the  creation 
which  is  in  any  way  subject  to  the  genius  of  man.  We  have  three  at  the  head,  in  the  capitol — 
Jupiter,  Apollo,  and  Minerva.  We  have  the  7  Dii  Consentes,  theCabiri;  the  12  greater  Gods, 
and  the  360,  one  for  each  day.  It  is  true  we  do  not  now  find  the  72  >  but,  as  we  found  them  dis- 
tinctly marked  in  the  72  angels  of  the  72  nations  of  the  world,  and  in  the  7S  angels  ascending  and 
descending  the  ladder  of  Jacob,  we  may  be  very  certain  they  were  once  there.  Mr.  Niebuhr  has 
taken  great  pains  to  exhibit  the  infinite  variety  in  the  minor  internal  forms,  and  in  the  outward 
relations  of  the  several  states  and  municipia  of  Italy  and  Greece  with  one  another ;  but  he  scarcely 
ever  attempts  to  account  for  such  a  state  of  things  having  arisen.  All  this,  however,  is  a  neces- 
sary consequence,  or  arises  very  naturally  out  of  the  state  which  I  contemplate,  of  a  supreme 
Sacerdotal  or  Patriarchal  government  overriding  the  whole,  but  leaving  each  to  govern  itself  in  its 
own  way,  to  form  its  domestic  regulations  according  to  the  circumstances  of  the  localities,  climate, 
&c.,  of  each ;  yet,  as  we  see  in  the  Amphictyons,  when  necessary,  exercising  a  paternal  and 
mediatorial  power  of  the  most  beneficial  nature  over  them  all.  In  consequence  of  the  profits  of 
this  order  of  mediators  being  fixed  to  the  unvarying  tenth  of  the  produce,  its  interest  would,  in  a 
very  peculiar  manner,  as  I  have  before  remarked,  lead  it  to  the  preservation  of  universal  peace*  it 
would  prosper  with  the  prosperity  of  the  sub-infeudate  castes  ;  it  would  suffer  with  their  suffer- 
ings ;  it  would  sympathise  with  them  in  all  their  feelings.  The  system  of  patron  and  client  would 
exist  in  the  most  amiable  of  forms.3  And  when  at  last  the  universal  law  of  change  began  to 


1  Niebuhr,  Hist,  Home,  Vol.  II,  p.  19.    Tlwlwail'b  Ed.  *  Ibid  p.  40. 

3  Mr  Niebuhr  observes,  (Hist,  Rome,  Vol.  I.  p.  119,    TMrlwall's  Ed.,)  that  w  at  Rome  the  relation  between  patron 

VOL,   II,  3  K 


434  MYTHOLOGY.      PATRON    AND    CLIENT,       COLONIES.      ISOPOLITY.      NUMA   POMPIXIUS. 

operate  upon  the  system,  it  would  produce  precisely  what  we  read  of  in  the  rhapsodies  or  poetical 
works  of  the  bards — first  a  Golden  age,  then  an  age  of  Silver,  then  one  of  Brass,  and,  at  last,  when 
the  system  went  entirely  to  pieces,  what  has  very  well  been  called  an  age  of  Iron.  The  more  I 
reflect,  the  more  I  become  convinced  that  the  theory,  (a  theory  founded  upon  innumerable  facts,) 
which  I  have  laid  before  my  reader,  will  rationally  account  for  all  the  hitherto  anomalous  circum- 
stances in  which  the  world  is  placed ;  and,  as  my  theory  is  upon  the  whole,  or  perhaps  with  some 
trifling  errors,  the  truth,  it  is  the  only  theory  which  will  ever  do  it.  There  is  no  subject  of  which 
we  hear  more  than  that  of  the  sending  out  of  colonies,  from  both  Italy  and  Greece ;  but  they  are 
all  described  to  have  taken  place  in  very  remote  times.  The  actual  going  out,  in  every  case, 
seems  to  have  been  forgotten.  It  is  very  natural  that  the  patriarchal  government  should  have 
promoted  this  system,  to  relieve  the  overflow  of  the  population,  which,  by  causing  a  scarcity  of 
food,  would  cause  vice  and  misery  to  prevail,  and,  with  vice  and  misery,  make  the  people  more 
difficult  to  be  governed,  and  thus  to  endanger  its  rule.  And  every  new  colony  would  add  to  the 
wealth  and  power  of  the  Patriarchate.  Among  the  Buddhists  we  have  in  a  peculiar  manner  the 
monastic  system,  and  under  this  system  we  may  readily  suppose  the  order  of  monks,  which 
was  kept  up  by  taking  children  from  the  other  classes,  would  be  kept  within  such  bounds  as  were 
thought  desirable,  and  that  it  would  be  abundantly  supplied  with  food,  without  ever  being  liable, 
except  from  an  occasional  scarcity— the  effect  of  bad  seasons — to  the  inconvenience  of  want.  I 
think  this  celebrated  system  must  have  arisen  by  degrees,  and  have  had  its  origin  in  various 
causes ;  but,  perhaps,  chiefly  in  the  natural  tendency  of  man  to  monopolise  and  secrete  know- 
ledge. And  probably  the  institution  of  an  order  which  should  continue  itself  by  descent,  may  have 
arisen  from  the  going  to  pieces  of  the  first  system*  We  have  the  remains  of  the  first  of  these  in 
the  monks  of  Tibet  and  Europe,  and  of  the  second  in  the  Brahmins  of  India  3  we  have  the  system 
also,  in  modern  times,  pretty  nearly  portrayed  in  the  celibate  Catholic,  and  the  marrying  Protes- 
tant, clergy.  Mr.  Niebuhr  every  where  finds  a  system  which  he  does  not  understand,  or  at  least 
does  not  know  how  to  account  for,  called  leraroXirsja  or  Isopolity.  This  was  an  interchange  of 
rights  among  the  different  towns  or  free  states.  This  again  was  a  natural  effect  which  would  arise 
(as  he  finds  it  varied  in  many  ways)  from  the  general,  superintending  character  of  the  Patriarchal 
government,  leaving  the  respective  towns  to  regulate  their  own  domestic  concerns,  and  it  was  the 
remains  of  that  government  falling  to  pieces  by  degrees.  I  think  there  is  nothing  of  this  kind  left 
now  any  where.  Perhaps  the  remains  of  it  may  be  seen  in  the  Pale  of  Germany  and  Ireland.  * 
Livy,  not  understanding  or  adverting  to  the  fact,  that  it  was  an  effect  of  a  previous  cause,  the 
remains  of  a  former  state  of  society,  treats  it  as  a  cause  instead  of  an  effect.  Livy  calls  it  a  hospi- 
table relation  entered  into  with  a  whole  people.2  But  Niebuhr  justly  observes,  that  it  "is  a 
"  feature  of  ancient  tradition  which  no  late  writer  could  have  invented/'  He  represents  the  rights 
of  the  municipium  to  have  been  acquired  in  three  ways— by  birth,  by  exercising  isotely,  and  by 
manumission  Jyy  a  municeps,*  The  first,  is  that  of  our  sons  of  freetaen  succeeding  their  fathers; 
the  second,  our  apprentice  5  and  the  third,  our  grant  of  the  freedom  of  a  town.  In  the  Pale  of 
Ireland,  and  the  Pfahlburger  of  Germany,4  we  have  a  remnant  of  the  Pontifical  or  Patriarchal 
government  which  cannot  be  disputed.  I  have  no  doubt  that  the  word  was  brought  to  both  coun- 
tries by  the  first  tribe  of  Saxons.  It  comes  from  the  Hebrew  H^O  pla,  in  its  sense  of  separaviL 


'*  and  client  was  the  feudal  system  in  its  best  form  "    I  mention  this  to  shew  that  the  system  (or  rather  the  remains  of 
the  system)  made  itself  visible. 

i  Niebuhr,  Vol.  II,  pp.  74,  75.    ThirlwalPs  Ed.  «  Ibid,  p,  57. 

3  Ibid,  p,  55.  *  Ibid.  Vol.  I.  p.  398;  Vol.  IL  pp.  74,  75.    Thirlwali's  Ed. 


BOOK  V.   CHAPTER   V.  SECTION   5.  »   435 

To  be  in  the  pale  was  to  be  separated  from  something.  I  do  not  find  the  root  in  Hebrew  for  the 
Greek  TuXvj ;  but  a  moment's  reflection  shews  that  the  separavit  has  essentially  this  idea.  A 
door  or  gate  cannot  well  be  disconnected  from  the  idea  of  separating.  The  word  iso,  I  think,  may 
have  come  from  the  root  W£*  iza9  egressus  est,  and  the  compound  word  would  mean  persons  gone  out 
from  the  pale.  We  use  the  word  pale  in  Yorkshire  for  a  sheep-fold  \  and  a  vessel  to  hold  milk, 
from  the  cow^  a  milk-pail.  I  think  it  probable,  that  when  Numa  Pompilius  became  governor  of 
Rome,  he  found  the  state  ruled  by  a  portion  of  the  customs  or  laws  of  the  previous  government, 
which  had  gone  to  decay,  and  left  nothing  but  a  chaos  behind  it :  and  he  undertook  to  arrange 
and  write  down  a  certain  part  of  what  he  found  and  thought  necessary  for  the  use  of  the  infant 
state,  then  first  beginning  to  assume  the  form  of  a  settled  government:  but  this  would  not  exclude 
the  deciding  of  such  cases  as  his  writing  did  not  provide  for,  when  they  arose,  according  to  the 
ancient  customs  j  and  these  decisions  would  naturally  form  or  declare  (precisely  as  ours  do)  a  lex 
non  scripta.  The  great  mistake  of  Niebuhr  and  many  other  writers  consists  in  this,  that  they  con- 
sider every  thing  to  have  taken  its  rise  from  the  supposed  date  of  the  Roman  city  or  state,  while 
the  city,  state,  and  almost  every  thing  connected  with  them,  are  effects  of  something  preceding. 
From  inattention  to  this  circumstance,  the  whole  of  Niebuhr' s  explanation  of  the  constitutions  of 
the  Romans  and  Grecians  is  a  chaos,  and  particularly  with  respect  to  the  occupation  of  the  land. 
He  clearly  shews,  that  the  same  principle  prevailed  in  both  Italy  and  Greece.  I  have  no  doubt 
that  whenever  the  conquering  tribes  of  Chaldaean-Celtic  Sacse  arrived  in  a  country  new  to  them, 
and  in  fact  in  all  countries,  from  Tartary  or  Scythia,  they  established  their  own  feudal  tenure  of 
land,  either  by  subiufeudating  the  lands  in  part  to  the  miserable,  ignorant,  savage,  descendants  of 
antediluvians,  or  aborigines  as  they  were  called,  or  to  their  own  tribe  entirely— reserving  to  the 
rulers,  who  were  the  priests,  the  tenths.  Thus  the  whole  world  became  subject  to  the  same  Patri- 
archate— a  Patriarchate  subdivided  into  three,  and  I  doubt  not  each  of  the  three  having  a  book, 
like  Genesis,  which  would  shew  that  its  was  the  eldest  branch  of  the  family  of  Noah,  whether  it  was 
Ham  or  Japhet  or  Shem.  The  circumstances  which  Mr.Whiston  has  pointed  out,  that  astronomi- 
cal science  shews  the  first  race  was  preserved  in  that  part  of  the  globe  called  Tartary,  and  that 
Noah  must  have  resided  in  China,  tend  to  confirm  this.  But  I  must  remind  my  reader,  for  my 
own  credit,  that  I  do  not  affirm  the  truth  of  any  part  of  Mr.  Whiston's  system,  except  that  which 
I  expressly  mention  as  adopting.  I  by  no  means  wish  to  implicate  myself  in  much  nonsense 
which  that  amiable  and  learned  person  persuaded  himself  to  believe.  He  exhibited  a  remarkable 
pr'oof  that  learning  does  not,  in  every  thing,  carry  with  it  sense* 

5.  I  must  now  revert  to  a  circumstance  which  would  necessarily  arise  from  the  numeral  symbo- 
lic writing  in  a  downward  direction,  growing  into  horizontal  alphabetic  writing,  in  different  nations, 
in  which  the  spoken  languages  had  so  far  changed  as  to  be  in  part  or  almost  entirely  unintelligible 
to  one  another*  1  suppose  the  change  from  the  symbolic  to  the  alphabetic  would  take  place  by 
degrees,  and  the  upright  line  would  be  turned  sometimes  one  way,  sometimes  another ;  this  would 
form  entirely  new  words.1  Thus  Ras  might  become  sar  $  and  as  we  know  the  s  became  c,  or  was 
originally  c,  here  we  have  the  word  car  or  cor,a  for  heart  and  wisdom — two  ideas  of  things  widely 
different.  In  this  way  many  words  would  be  formed,  each  of  them  sometimes  having  two  mean- 
ings totally  different  from  one  another.  Here  it  is  evident  that  we  have  a  class  of  words  which 


1  See  VoL  I.  pp.  455,  484,  942  j  and  supra,  153,  on  tbe  word  roa  or  sor.    Ed. 

*  This  is  remarkably  confirmed  by  what  we  find  in  Ethiopia  and  Egypt.  In  the  former,  in  the  Chaldee,  it  turned  to 
the  left ;  in  the  latter,  in  tbe  Coptic,  it  turned  to  the  right;  but  in  both  it  bad  the  same  meaning1— bead,  chief,  prince, 
wisdom* 

3*2 


436     ,  SYMBOLIC   AND   ALPHABETIC  WRITING. 

will  bid  defiance  to  all  rational  etymology.  This  is  remarkably  the  case  with  ras  and  cor.  Sul, 
the  Sun,  I  think  is  another  example.  It  would  form  Lus1  or  Lux,  lucis.  We  must  recollect, 
that  in  this  reasoning  I  suppose  what  we  know  was  the  fact,  that  the  first  letters  were  right  lines, 
perhaps  some  few  at  angles,  in  fact,  the  Runes,  and  the  letters  used  by  the  Masonic  Culdees,  at 
York,  as  may  be  seen  in  their  books  now  possessed  by  his  Royal  Highness  the  Duke  of  Sussex. 
If  we  consider  maturely  the  situation  of  man  in  the  first  ages  of  the  world,  we  shall  immediately 
observe  the  paucity  of  words  which,  in  a  numeral  symbolic  language,  would  be  requisite  to  carry 
on  the  common  affairs  of  life,  and  how  very  much  less  would  be  required  than  is  actually  now  in 
daily  use  in  China.  Sir  William  Jones  has  said,  that,  without  any  regard  to  grammar,  if  a  person 
would  learn  to  repeat  or  learn  the  meaning  of  three  thousand  words  in  any  language,  he  would  be 
able  to  speak  it.  I  have  no  doubt  that  the  knowledge  of  the  meanings  attached  to  a  certain  por- 
tion of  numeral  symbols  constituted  part  of  the  learning  contained  in  the  twenty  thousand  verses 
which  the  Druids  required  the  pupils  to  repeat  in  their  colleges.  Even  after  the  world  arrived  at 
so  advanced  a  state  as  to  erect  such  works  as  Stonehenge  and  Abury,  the  number  of  necessary 
words  would  not  be  large.  We  may  safely  say  that  &  fifth  of  what  are  requisite  now,  would  not 
then  be  wanted — merely  nouns,  verbs,  and  pronouns.  I  am  convinced  that  if  a  judicious  selection 
of  a  thousand  words,  or  rather  ideas,  was  made  and  located  to  numbers,  any  two  persons  who 
learnt  these  might  communicate  without  any  difficulty,  although  speaking  and  knowing  no  lan- 
guages but  those  which  are  the  most  dissimilar  in  the  world.  By  being  attached  to  numbers,  the 
language  would  be  remarkably  stable  and  fixed,  and  by  being  formed  of  right  lines  at  angles,  it  would 
require  very  little  learning.  What  we  call  the  Arabic  figures,  which  are  known  all  over  the  world, 
and  which  were  probably  known  from  almost  the  earliest  period,  might  answer  the  purpose.  In 
order  to  reap  the  benefit  of  such  a  system,  at  this  day,  it  would  not  be  necessary  even  that  it 
should  be  generally  learned  to  be  repeated.  A  printed  key  might  be  circulated  in  each  country* 
For  example :  if  a  vocabulary  of  the  thousand  Persian  words  were  printed  with  the  numbers  an- 
nexed, the  language  would  instantly  become  known  to  every  one  who  could  write  the  Persian  lan- 
guage. They  would  be  readily  printed  upon  fifteen  pages  of  a  sheet  of  paper  folded  in  octavo, 
leaving  the  sixteenth  for  the  direction,  to  send  it  by  post.  It  is  very  evident,  that  for  the  purposes 
of  commerce,  or  science,  by  increasing  the  number  of  ideas  attached  to  increased  numbers,  it 
might  be  carried  to  almost  any  extent.  I  here  only  describe  the  ancient  system,  a  part,  a  remnant 
of  which  is  yet  found  in  China  and  Java.  In  the  first  language  of  numerals  none  of  the  little 
woids  which  we  use  for  the  signs  of  cases  of  nouns  would  occur,  and  I  think  they  were  not  used 
in  writing  till  syllabic  literal  writing  began  to  be  practised.  They  came  into  use  by  degrees, 
which  is  the  reason  why,  in  the  old  Hebrew  language,  they  ail  seem  to  have  the  same  meaning* 
For  the  same  reason  it  is  that  the  word  which  has  now  become  the  exclusive  emphatic  article  of 
one  nation,  may  be  found  in  the  proper  names  of  another :  for  instancfe,  the  Tusci  were  nothing 
but  THE-osci— Thosci— Thusci— Tusci,  inhabitants,  I  suppose,  of  Naples.3  I  much  suspect  that 
not  only  the  high  branches  of  Geometry  and  Mathematics  were  known  to  the  ancients,  but  Alge- 
bra also.  We  are  taught  to  believe  that  It  was  discovered  by  the  Arabians  in  the  middle  ages, 3 
When  I  find  that  it  was  known  in  Italy  three  hundred  years  ago,  and  that  it  was  ascertained  that 
it  had  been  known  in  a  secret  society  three  hundred  years  before  that  time,  I  am  immediately  led  to 
conclude,  that  it  was  a  remnant  of  the  science  of  the  old  Tuscan  Augurs  or  Agrimensores — a  part 


1  From  this  the  Lotus,  or  flower  of  the  Sun,  the  manifestation  of  Wisdom,  of  Love,  &c,  came  to  be  called  flower  of 
Lus  or  Li/$— the  Rose  of  the  Water,  of  Ice,  Isis,  Isuren,  SKaron.— See  supra,  pp.  6,  7,  32,  33,  44,  45. 

2  See  Niebulu's  Map,  3  fjle  science  Of  ajgebra  is  nothing  but  a  symbolic  language. 


BOOK  V.   CHAPTER  V.   SECTION  6*  437 

of  the  ancient  mysteries — of  magic  \  for  the  answers  to  questions  given  by  its  means  would,  to 
ignorant  people,  be  truly  magical.  Mr,  Christie l  has  observed  a  passage  of  Diodorus,  (Book  Ie 
Chap,  I.,)  which  seems  to  refer  to  the  first  numerical  symbols.  He  says,  "At  the  time  when 
"  speech  was  indistinct  and  confused,  aer^s  KCH  Gruyxexupsvys,  they  by  degrees  expressed 
"  themselves  in  a  more  articulate  manner,  and  appointed  symbols  to  represent  the  objects  under 
**  consideration,  by  which  means  they  were  able  to  explain  themselves  intelligibly."  This  passage 
of  the  Greek  Diodorus  leads  me  to  repeat,  that  we  ought  not  to  be  tied  down  in  our  construction 
of  Greek  words  in  the  early  period  when  that  language  was  naturally  cunj/xo^  in  the  same  manner 
as  when  it  became  fixed,  and  when  the  Greeks,  in  respect  to  delicacy  of  speech,  became  the  most 
fastidious  people  upon. earth,2  When  I  consider  the  vast  variety  of  independent  states  in  Greece,, 
their  continual  feuds  and  jealousies,  and  the  practice  discovered  by  Mr.  Hammer  of  every  philo- 
sopher having  a  form  of  letter  of  his  own,3  I  cannot  much  doubt  that  the  Amphictyonic  council  of 
the  state  regulated  the  sacred  letter  in  which  all  matters  under  its  cognizance  were  recorded.  This 
would  naturally  become  in  time  the  letter  of  the  whole  country,  superseding  the  letter  of  the  sepa- 
parate  states.  All  this  seems  to  account  rationally  for  the  great  dissimilarity  of  forms  with  the 
uniformity  of  system,  and  for  ail  the  discordant  or  heterogeneous  states  of  Greece  having  one 
letter — and  the  discordant  or  heterogeneous  states  of  Italy  another.  Thus  I  think  it  probable  that 
the  Greek  system  of  writing  was  for  a  long  time  confined  to  the  caste  of  priests  in  Greece,  the 
Latin  to  the  caste  of  priests  in  Italy,  as  the  Sanscrit  was  for  a  long  time  confined  to  the  caste  of 
priests  in  India.  The  above  description  by  Diodorus  is  peculiarly  applicable  to  the  Synagogue 
Hebrew,  and  must  have  been  equally  applicable  to  all  written  languages  in  their  early  stages.  I 
have  frequently  observed,  that  the  dogma  forbidding  any  change  in  the  text  has  preserved  the 
Hebrew,  locked  up  in  the  Temple,  in  a  state  of  purity. 

6.  But  to  return  to  the  Pythagorean  philosophy  of  the  generation  of  numbers.  This  was  the 
generation  of  cycles,  ending  or  beginning  with  the  To  Qv  or  One :  for  one  is  but  on,  and  increasing 
or  decreasing,  as  the  case  might  be,  like  the  coats  of  an  Onion4  ad  infnitum9  either  way  ending  in 
illusion  ;  for  we  are  as  incapable  of  forming  an  idea  of  the  least  atom  as  of  the  greatest  substance ; 
and  the  idea  of  number  cannot  be  separated  from  or  formed  without  matter.  In  no  part  is  the  sys- 
tem more  beautiful  than  in  the  doctrine  of  the  microcosm*  We  have  an  abundance  of  theories  to 
account  for  the  adoration  of  animals  by  the  Egyptians  and  others,  but  none  of  them  satisfactory.  £ 
believe  it  arose  from  the  names  of  animals  being  unintentionally  formed  of  the  numeral  symbols 
wfiich  also  formed  certain  cycles,  when  the  numerals  grew  into  letters.  Thus  the  numeral  letters 
do,  which  meant  600  in  Chaldee,  meant  a  cat—k  final-500,  In30,  o=z70=:600.  Thus  a  Cat  came 
to  be  sacred.  In  the  same  manner  the  Oaion,  on  account  of  the  similarity  of  its  coats  to  the 
planetary  spheres,  was  called — from  being  sacred  to  the  Father  of  Ages — a*wo>s>— onion*  It  was 
also  strikingly  similar  to  the  microcosmic  principle.  I  much  suspect  that  most  of  their  sacred 
animals  were  adored  for  similar  reasons.  Thus  every  animal,  the  numeral  letters  of  whose  name 
described  at  once  the  animal  and  one  of  the  planets  or  sacred  cycles,  came  to  be  an  object  of  ado- 
ration, and  the  animal  was  considered  sacred  to  the  God.  Hence  the  explanation  I  have  given 
above,  p.  113,  of  JEsculapius  from  Asclo~o<pj£.  The  ops  o-fyg,  OTTO^,  and  *$ig  were  in  fact  anciently 


1  Essay  on  worship  of  the  Elements,  p  3.      «  The  same  observation  will  apply  to  the  Sanscrit.     3  See  supra,  p.  £47. 

4  The  Onion  was  adored  (as  the  black  stone  in  Westminster  Abbey  is  by  us)  by  the  Egyptians  for  this  property,  as  a 
type  of  the  eternal  renewal  of  ages,  and  for  this  very  reason,  probably,  called  &wv  *M  euww,  as  our  settle  is  so  called 
from  the  Hebrew  ^jw  9tl,  and  our  ordtir  from  the  Hebrew  Ti#  ortf.  The  Onion  is  adored  in  India,  and  is  forbidden 
jo  be  eaten.  Forster's  Sketches  of  Hindoos,  p.  35,  See  Vol.  L  pp.  193, 338, 449, 


43S  ADORATION   OF   ANIMALS.      THE   ONION.      CREST. 

the  same  word,  and  meant  Logos  and  Serpent.  Thus  the  Logos  is  divine  wisdom  3  and  thus  the 
serpent  came  to  be  regarded  as  the  wisest  of  animals.  Cyclops  is  the  same—  xt«Xo$  and  o<pJ£  — 
Serpent  of  the  Cycle,  or  Logos  of  the  Cycle.  If  it  be  objected  that  what  I  have  said  of  the  o\f/£ 
and  o$t$  cannot  be  admitted,  as  they  do  not  furnish  proof—  I  reply.  If  there  have  been  one  original 
language,  the  different  ancient  words  may  be  expected  to  be  found  scattered  indiscriminately  in 
all  languages  descended  from  that  original,  or  formed  upon  it.  I  admit  they  do  not  furnish  proof, 
Scarcely  in  any  case  can  a  proof  ever  be  found  j  at  the  most  a  high  probability  is  all  that  can  be 
expected,  and  that  I  contend  we  have  here.  But  this  is  a  matter  of  opinion  :  every  one  must  judge 
for  himself.  Hutchinson  and  Shaw  say*  that  the  onion,  in  Hebrew  CW  mm  or  tatf  sm,  is  a  per- 
fect emblem  of  the  disposition  of  the  heavens.  Supposing  the  root  and  head  to  represent  the 
poles,  if  it  be  cut  transversely  or  diagonally,  it  will  be  found  divided  into  the  same  number  of 
spheres,  including  each  other,  counting  from  the  sun  or  centre  to  the  circumference,  as  the  ancients 
knew  the  courses  of  the  orbs  divided  this  system  into,  and  so  the  divisions  represented  the  courses 
of  those  orbs.  The  Sanscrit  word  Syuma  means  darkness,  black,  black  flowers  \  and  Syamimga 
means  the  planet  Mercury  or  Buddha.  This  is  formed  from  the  Hebrew  root  OtP  sm  which 
means  a  planet,  plural  CD>Dttf  smim  planets,  rulers,  and  disposers.  These  planets  were  called  mes- 
oengers  and  ayysAXo*  or  angels.  As  we  find  so  many  Sanscrit  words  in  the  English  and  other 
languages,1  I  suspect  that  the%«??i  and  anga  mean  the  Angel  Sam  on  Buddha.  From  finding  the 
word  Sam2  to  mean  the  Sun,  the  Planet  Mercury,  darkness,  and  Buddha,  and  the  Tarn  to  mean  a 
zodiacal  incarnation,  L  e.  of  the  Sun  in  the  sign  of  the  Twins—  and  in  several  other  cases  from 
finding  the  T  and  the  S  to  be  interchanged,  I  am  induced  to  suspect  that  the  Tarn  is  a  corruption 
of  the  Sam  —  as  I  formerly  suspected  the  Tages  to  be  a  corruption  of  the  Sages.  I  have  Park- 
hurst's  authority  for  saying  that  the  change  of  the  W  into  the  fi  was  usual.3  I  am  rather  inclined 
to  think  the  Onion  was  an  emblem  of  the  recurring  cycles  than  of  the  planets  \  but  as  it  would 
evidently  suit  for  both,  it  probably  was  used  for  both.  Notwithstanding  the  identity  of  the  appel- 
lative (for  it  is  merely  an  appellative)  of  Crest  or  Xpajs"  given  to  the  two  persons  in  India  and 
Europe,  at  the  head  of  the  two  divisions  of  the  religion,  it  seems  probable  that  the  Western  Cres- 
tians  descended  directly  from  the  Buddhists  rather  than  from  the  Brahmins.  Ifc  is  true  that  we 
constantly  meet  with  what  appear  to  be  traits  of  the  Brahmins  in  the  West,  but  we  must  not  for- 
get that  the  Buddhists  and  Brahmins  were  the  same  in  all  great  points.  Brahminism  was  but 
Protestant  Buddhism,  and  the  two  assimilate  to  the  Papists  and  Protestants,  in  the  fact,  that,  in 
each  case,  the  reformers,  as  they  called  themselves,  abolished  the  Archierarchy  which  I  have 
exhibited  to  my  reader,  4  I  have  called  them  reformers,  and  so  in  both  cases  they  were.  For,  in 
India,  the  effects  of  Brahmanism  were,  to  reform  the  calendar,  to  make  it  assimilate  to  the  changed 
state  of  the  heavens,  and  thus,  no  longer  to  have  Taurus  as  theit  emblem,  but  Aries.  This  was 
the  case  witb  Moses,  who  reformed  the  system  of  his  tribe  by  abolishing  the  golden  calf  ;  and  it 
was  attempted  to  be  restored  by  the  ten  tribes,  who  set  up  the  Calves  at  Dan  and  Bethavon.  In 
almost  every  point  the  Archierarchy  of  Rome  and  Tibet  are  the  same.  I  think  it  seems  probable 
that  the  Patriarchal  government  or  the  Archierarchy  continued  until  after  the  time  that  the  sun 
entered  Aries  at  the  vernal  equinox,  when  the  religious  revolution  took  place  5  this  was  about  the 
time  when  the  flood  happened—  the  axis  of  the  earth  became  changed  or  inclined,  and  almost  all 
the  ancient  learning  of  the  world  was  lost.  If  this  event  happened  about  two  thousand  five  hun- 
dred years  B.  C.,  and  only  very  few  persons  escaped,  in  five  or  six  hundred  years,  as  I  have 


r,  pp.  166,  167,  note.  *  Ibid.  pp.  199—201. 

Greek  Lex,  in  voce  OYPA,  4  See  Vol.  L  pp.  161,  162  ;  also  supra,  pp.  53,  a  seq.9  and  pp.  359,  360, 


BOOK   V.    CHAPTER  V.   SECTION  6.  439 

already  shewn,  they  might  readily  have  increased  to  five  or  six  hundred  millions  of  people  5 1  and  if 
the  knowledge  of  symbolic  writing  and  arithmetic  remained  with  the  heads  only  of  the  Pontifical 
government  in  the  East,  we  may  see  a  very  probable  reason  why  that  body  of  men,  by  means  ot 
their  colonies,  became  the  rulers  of  the  world,  even  long  before  the  period  of  five  or  six  hundred 
years  had  elapsed.  If  the  Archierarchal  system  was  established  before  the  flood,  it  was  very 
natural  that  it  should  have  been  revived  after  it.  We  have  this  well  described  in  the  histories  of 
Adam  and  Noah.  If  the  last  great  convulsion  left  a  few  people  in  every  country,  or  in  only  most 
countries,  they  would  stock  the  world,  to  a  very  considerable  extent,  in  much  less  time  than  I 
have  allotted  to  them  5  and  if  they  were  under  a  patriarchal  government  before  the  catastrophe, 
they  would  subsequently  be  prepared  to  submit  more  readily  to  its  superiority,  especially  when  it 
was  introduced  by  the  castes  from  the  oriental  hive,  of  whose  arrival  in  the  West,  and  their  con- 
quest of  what  have  been  called  the  aborigines,  we  have  such  abundant  proofs.  From  the  East- 
ern tribes  being  called  AJO*  IlsXaeryo*  or  holy  sailors,  it  is  probable  that  they  brought  peace  and 
civilization  to  the  aborigines.  I  think  from  the  picture  I  have  drawn  of  the  golden  age,  this  was 
probably  the  case.  Their  superior  attainments  would  give  them  the  superiority,  and  it  would  not 
be  till  they  became  corrupted,  that  they  would  reduce  the  aborigines  into  Helots.  These  Pelasgi 
or  Sailors  might  be  also  Chalidei,  The  Pelasgi  were,  in  a  marked  manner,  said  to  be  inhabitants 
of  Crestona  in  Thrace.  They  are  called  Aw*  IleXaff-yoj  by  Homer,  because,  says  Eustathius  in 
his  Commentary,  they  were  the  only  people  who,  after  Deucalion's  flood,  preserved  the  use  of 
letters.2  This  theory  seems  to  me  to  agree  very  well  with  all  the  circumstances,  such  as  the 
change  in  the  earth's  axis  and  the  consequent  flood  by  a  comet,  a  fact  established  upon  as  strong 
a  probability  as  in  such  a  case  could  be  expected.  If  we  consider  every  person  who  was  admitted 
to  the  high  mysteries  of  the  religion  as,  by  that  privilege,  admitted  to  the  sacred  caste,  we  have  no 
longer  any  occasion  to  seek  for  the  reason  of  the  great  anxiety  to  conceal  the  doctrines,  As  these 
doctrines  became  known,  the  mysteries  would  fall  off  by  degrees,  till,  in  fact,  there  would  be 
scarcely  any  left.  High  arithmetic,  literal  writing,  astronomy,  and  other  sciences,  were  what  ori- 
ginally constituted  the  mysteries.  We  have  almost  the  last  examples  of  this  exclusiveness  and 
spirit  of  Monopoly  in  the  concealment  of  algebra  in  Italy,  In  all  countries  we  have  well- 
marked  traditions  of  tribes  coming  from  the  East,  and  of  their  finding  and  conquering  the  abori- 
gines, who  were  often  supposed  to  have  been  indigenous,  as  they  knew  nothing  of  their  own  origin, 
except  a  few  vague  traditions,  of  which  one  always  was,  that  they  had  escaped  from  or  arisen 
after  the  flood.  For  want  of  the  knowledge  of  letters  this  seems  to  be  a  consequence  which  would 
necessarily  follow  in  five  or  six  hundred  years.  I  am  convinced  that  this  has  every  probability  on 
its  side.  I  consider  the  circumstances  of  coincidence  between  the  comet  of  1680  and  the  chrono* 
logical  date  of  the  flood  in  the  Indian,  Jewish,  and  Grecian  writings,  (when  their  3101  period  is 
corrected  and  its  mistake  accounted  for)  to  establish  the  reality  of  a  flood  at  that  time,  on  so  high 
a  degree  of  probability  as  to  amount  almost  to  certainty.  However,  it  is  a  probability  on  which  I 
have  no  hesitation  in  saying,  that  any  philosopher  may  rationally  found  a  probable  opinion,  and 
any  devotee  a  belief.  I  have  said  above,  that  I  think  the  Western  Christians  descended  from  the 
Buddhists,  though  \ve  very  often  see  traits  of  Brahminism  in  the  West.  I  suspect  that  all  the  old 
Druidical  monuments  are  antediluvian.  I  think  this  would  not  be  thought  improbable  if  persons 
could  be  brought  to  consider  the  fact  of  the  flood  divested  of  the  mythic  absurdities  and  mistrans- 
lations with  which  it  is  loaded  in  Genesis.  These  absurdities  I  have  shewn  were,  in  all  ancient 


1  See  supra,  p.  395.  *  Grant  on  the  Gael,  p-  2L 


440  THE  ANCILB  OF  NUMA.      CYCLIC   MYTHOS.      CLEMENS   ALEXANDRIN0S,   &C. 

books,  contrived  to  conceal  under  them,  and  to  preserve  for  the  use  of  the  initialed,  certain  great 
truths. 

7.  Before  I  venture  upon  another  of  what  will  be  called,  by  persons  of  little  minds,  my  told 
peculations,  I  must  beg  my  reader  to  recollect,  that  when  the  famous  ancile  came  from  heaven, 
sent  by  Pallas  to  Nunia,  five  others  were  immediately  made  by  that  legislator,  in  order  that  the 
true  one  might  not  be  known.  This  shield  was  to  be  the  protector  of  the  eternal  city.1  Thus 
there  were  to  be  five  records  of  the  rnythos,  at  least  of  the  cyclic  mythos.  In  the  Tamul,  in 
which  we  found  the  Mosaic  mythos,  we  have  an  account  that  their  sacred  writing  had  five  distinct 
meanings.2  Now  what  has  happened  to  the  ancient  mythology  of  the  Gentiles  ?  Various  persons 
have  attempted  its  explanation,  and  it  cannot  be  denied  that  several  of  them  have  succeeded  with 
a  considerable  show  of  probability :  for  instance,  one  class  of  persons,  the  followers  of  Euhemerus, 
have  made  it  into  the  history  of  men;  another  class,  the  Stoics,  have  explained  it  by  allegory  | 
by  which  process  they  have  deduced  from  it  moral  truths.  Now,  I  ask,  is  there  not  a  probability 
that  the  first  ancient  sacred  writing,  before  it  became  corrupted,  might  have  been  constructed,  like 
the  lost  writing  of  the  Tamul,  to  contain  several  meanings— so  constructed  for  the  purpose  of 
gratifying  the  prevailing  attachment  to  secrecy,  so  that  no  person  might  be  able  to  say  certainly 
what  was  its  real  meaning  ?  May  not  Genesis  have  been  this  very  Tamul  book  ?  Clemens  him- 
self has  been  supposed  to  have  been  initiated  into  the  mysteries  of  Eleusisj*  and  this  being 
admitted,  he  gives  us  a  piece  of  information  of  the  greatest  importance  to  my  whole  system.  He 
bays,4  that  the  truths  taught  in  the  mysteries  had  been  stolen  by  the  philosophers  from  Moses  and 
the  prophets.5  That  is,  in  other  words,  that  they  were  the  same,  at  least  with  some  part  of  what 
is  contained  in  the  doctrines  of  those  persons  or  in  their  writings.  This  is  a  piece  of  extraordinary 
confirmatory  evidence  of  almost  my  whole  system.  In  another  place,  speaking  of  the  mysteries, 
he  says,  here  is  an  end  of  all  instruction.  We  behold  nature  and  things.6  Here  is  the  Mercavali, 
which,  together  with  the  Barasit,  I  have  little  doubt  contained  all  the  mysteries — that  is,  the 
Grecian  Cabala.  Perhaps  there  is  no  point  upon  which  the  modern  religious  are  more  completely 
deceived  by  their  priests  than  on  that  of  the  ancient  mysteries.  They  are  represented  by  all  Pro- 
testants as  matters  of  little  moment,  to  which  novices  or  only  half  Christians  were  admitted,  when, 
in  fact,  they  were  for  many  generations  held  to  be  of  the  greatest  possible  importance,  and  must 
evidently  have  contained  something  very  different  from  what  is  now  celebrated  or  preached  in  our 
churches  every  day.  They  \vere  taught  by  Clemens,  Origen,  and  the  higher  order  of  Christians  ; 
but  I  believe  they  were  not  known  to  Paul  or  his  followers,  who,  I  think,  had  no  concern  with 
them.  When  the  Paulites  got  possession  of  power,  the  mysteries  were  treated  with  contempt.  I 
shall,  perhaps,  have  passages  produced  to  me  to  shew  that  Origen  or  Clemens  acknowledged  Paul. 
As  well  might  passages  be  produced  from  my  works  to  prove  that  I  acknowledge  Wesley,  Wilber- 
force,  Halhed,  Southcote,  or  Brothers.  Suppose  I  do  acknowledge  them  all  and  their  writings,  and 
admit  them  to  have  been  most  excellent  persons,  and  many  of  their  doctrines  to  have  been  very  good. 
What  then  ?  Does  this  make  me  adopt  all  their  pernicious  fooleries  ?  It  is  quite  impossible  to 
maintain  that  the  doctrines  of  the  Trinity,  of  Baptism,  and  of  the  Eucharist,  can  be  the  secret  doctrines 
which  are  so  clearly  declared,  by  Clemens  Alexaudrinus,  to  exist,  because  all  these  were  openly 
explained  to  the  world  by  Justin  Martyr,  in  his  Apology,  addressed  to  Antoninus  Pius,  long  before 
the  time  of  Clemens,  about  the  yean  160.  It  therefore  follows,  that  Clemens  must  allude  to  some* 

1  See  supra,  pp  145,  146.  t  Ib.  pp.  15,  148. 

3  Euseb  Prsep.  Evan.  L.  iL  Cap.  ii.  p.  61,  wwv  /*»  ha  mtpxf  shfov  »vy$.  *  Strom.  V.  p.  650* 

*  Ouveroff  on  Myst.  of  Eleusis^  transl.  p.  44.  «  Strom,  V.  p.  2 1  Ouveroff,  ib,  p.  42. 


BOOK.    V.    CHAPIER    V.    bKCTION    /•  441 

other  secrets  or  mysteries;  at  the  same  time,  I  think  there  can  be  no  doubt  that  many  of  the 
Romish  fathers  did  affect  to  make  a  secret  of  their  explanation  of  Baptism,  the  Eucharist,  &c. 
But  the  public  explanation  of  Justin  shews  that  this  was  not  the  principle  of  the  church.  The 
fact  was,  I  have  no  doubt,  that  after  the  Paulite  fathers  got  power,  they  began  to  wibh  for  mys- 
teries, which,  when  their  sect  was  in  adversity  or  a  state  of  weakness,  they  affected  to  despise  ;  thus 
they  attempted  to  make  mysteries  of  the  doctrines  which  I  have  shewn  were  not  so  considered  by 
Justin.  What  constituted  the  whole  of  the  Christian  mysteries  will  probably  never  be  discovered  \ 
but  their  existence  cannot  be  denied.  I  consider  the  eucharistia1  as  a  solemn  pledge  of  becresy — 
to  preserve  faithfully  the  secrets  which  the  Master  had  been  communicating  to  the  elect ;  and  as 
we  have  found  it  in  almost  all  nations,  it  was  probably  in  this  manner  originally  used  in  all.  It 
cannot  be  denied  that  the  Eucharist  was  celebrated  by  Jesus  in  his  last  supper  in  secret — it  was 
confined  to  the  twelve;  and  in  the  Roman  church  of  the  Paulites  it  was  kept  a  secret  from  the 
rabble  for  several  hundred  years,  I  do  not,  as  I  have  just  said,  consider  it  so  much  a  secret, 
though  still  it  was  a  secret,  as  a  pledge  of  the  faithful  keeping  of  the  secrets  or  mysteries  at  that 
time  just  celebrated.  In  the  mode  in  which  we  have  found  this  Melchizedeckian  and  Pythagorean 
ceremony  celebrated  by  the  ancient  Latins  and  the  modern  Jews,  we  have  an  example  of  a  mystery 
having  become,  as  it  is  now  with  us,  public.  This  is  the  case  with  all  the  Judaean  mythos  which 
we  have  found  in  Mexico,  China,  India,  Syria,  &c.,  &c.2  Augustin,  Theodoret,  Basil,  Pope  Inno- 
cent I.,  and  otheis,  have  treated  of  the  mybteries  of  the  Christians,  of  which  they  clearly  bay,  that 
Baptism,  the  Eucharist,  and  the  meaning  of  the  other  Sacraments,  constitute  a  part ;  but  their 
words  generally  imply  that  they  were  only  a  part.  Innocent  says,  "Reliqua  vero,  quce  scribi  fas 
"  non  est,  cum  adfueris,  interrogati  poterimus  edicere."3  Now  we  know  very  well  that  the  scribi 
fas  non  est  must  apply  to  something  besides  the  sacraments,  about  which  it  was  common  to  all 
thetse  fathers  to  write.  It  may  be  observed,  that  there  is  scarcely  a  single  dogma  or  rite  of  the 
Romish  church  which  I  have  not  already  shewn  to  have  been  equally  in  ube  among  the  Gentiles  ;4 
therefore,  on  this  account,  it  seems  to  follow,  that  there  must  have  been  something  else:  and  what 
can  this  have  been  but  the  secret  doctrineb  of  Wisdom  and  the  Gnosis,  which  I  have  shewn  were 
the  secret  doctrines  of  all  nations  ?  In  our  endeavours  to  ascertain  the  cause  why  the  Judaean 
Xpvjf-ian  mythos,  which  I  have  discovered  in  so  many  nations,  was  not  treated  of  in  ancient 
authors,  we  never  give  sufficient  credit  to  the  exertions  of  the  ancients  to  keep  secret  their  mys- 
teries, of  which  this  Xf^^ftQV  was  *ne  chief  part.  It  was  not  only  forbidden  to  reveal  the  myste- 
pes,  but  it  was  forbidden  either  to  write  OR  EVEN  TO  SPEAK  ABOUT  THEM.  And  whenever  they 
were  so  spoken  of  or  written  about,  it  was  always  held  to  be  contra  bonos  mores — contrary  to  good 
taste,  and  was,  in  fact,  enough  to  exclude  the  writer  or  speaker  from  good  society,  and  to  consign 
his  writings  to  oblivion.  They  were  regarded  by  almost  all  persons  in  the  same  way  as  a  great 
majority  of  persons  in  England  consider  the  writings  of  Payne  or  Carlile.  The  word  mystery  took 
a  new  meaning,  as  it  has  done  with  us.  We  call  Baptibm,  the  Eucharibt,  &c,,  mysteries ;  but  by 
this  name  we  do  not  mean  to  describe  them  as  secrets*  This  is  proved  by  the  circumstance  of 
Justin  having  published  them  all.  In  fact  there  are  public  and  private  mysteries.  We  must  not 
forget  that  we  have  found  that  part  of  the  mythos  which  consists  of  the  cruci6xion  among  the 
Jews,  where  we  might  expect  to  find  it,  if  it  were  a  secret  system,  namely,  in  their  books  of  the 
secret  doctrine,  called  Apocrypha — in  Wisdom  and  Ecclcsiajticus.6  Every  thing  tends  to  bhevv, 

»  I  have  no  doubt  whatever  that  the  banquet,  which  always  follows  a  Masonic  Lodge  or  Chapter,  is  the  remains  of 
the  Eucharistia. 

9  See  supnt,  pp.  28,  214,  218,  232,  235.  «  De  Vallemont,  Du  Secret  des  Mysteres,  p.  55. 

*  See  supra,  pp.  129,  345,  276.  *  See  supra,  pp.  124—126,  232. 

VOL.    II.  3  JL 


442  ANCIENT   MYSTERIES.      BAPTISM,   tBfi    KCJCHARIBT,   &C* 

that  the  part  consisting  of  the  deaths  and  resurrections  of  the  Gods  were  parts  of  a  secret  system, 
which,  originally  performed  in  the  m\steries  by  the  initiated  alone,  by  degrees  got  out  and  became 
known  to  the  vulgar.  This  satisfactorily  accounts  for  the  way  in  which  we  always  find  it  wrapped 
up  in  an  aenigmatical  style  of  writing,  as  it  is  in  Wisdom  and  Ecclesiasticus  above  named.  If  this 
history  were  a  part  of  the  ancient  religion  and  mysteries,  the  state  in  which  it  is  come  to  us  in  the 
different  countries  is  what  is  a  necessary  consequence.  That  the  apocryphal  books  are  now  only 
in  a  Greek  translation,  is  no  proof  against  their  antiquity.  If  we  suppose  them  forgeries,  we  must 
allow  that  the  person  forging  them  in  Greek  must  have  held  them  out  as  translations.  We  may 
as  well  say,  that  the  works  of  Irenseus  are  not  his,  because  we  have  them  not  in  the  Greek,  but 
only  in  a  Latin  translation.  I  pay  very  little  attention  to  the  opinion  of  the  Jews  of  the  present 
day,  who  may  as  readily  throw  out  ancient  learning  as  they  adopt  modern ;  such,  for  instance,  as 
the  Masoretic  pointing.  But  I  have  met  with  learned  Jews  who  maintain  that  Wisdom  and  Eccle« 
siasticus  shew  from  their  idioms  a  translation  from  the  Hebrew.  St.  Jerome  went  to  Syria  to 
study  Hebrew,  and  I  have  seen  it  stated  in  the  Revue  Encyclop6dique,  that  there  is  in  his  works 
an  account  of  his,  that  he  found  the  ancient  writings  of  the  Jews  defaced  and  dispersed  in  frag- 
ments in  different  places,  and  that  he  collected  them  with  great  difficulty.  The  Jews  are  like 
other  sects.  As  time  advances  they  all  arise  from  circumstances,  and  where  they  are  not  new, 
but  old,  they  constantly  change  with  circumstances,  and  each  gives  to  its  ancient  books  the  con- 
struction most  suitable  to  its  modern  ideas,  which  are  the  effect,  in  every  case,  of  the  new  circum- 
stances in  which  the  sect  is  placed.  Hoffman  says,  that  the  early  Christians  did  wisely  not  to 
expose  the  mysteries  to  the  profane  view  of  the  infidels.  How  futile  these  arguments  appear, 
since  I  have  shewn  that  there  is  no  rite  or  ceremony  now  known  among  Christians  which  was  not 
common  to  them  and  to  the  Gentiles !  Even  the  famous  tran substantiation  we  have  seen  was 
alluded  to  by  Cicero. l  It  cannot  be  doubted  that  the  mysteries  alluded  to  by  Clemens  Alexandri- 
mis,  and  delivered  by  Jesus  Christ  to  the  three,  were  very  different  from  those  heathen  figments 
about  which  the  Romish  and  Protestant  priests  have  always  made  so  great  a  noise.  There  can  be 
little  doubt  that  the  construction  given  by  the  fathers  to  the  words  of  Jesus,  that  the  Apostles 
should  not  throw  their  pearls  before  the  swine,  meant,  that  they  should  not  reveal  the  secrets  of 
the  religion.  Dr.  De  Vallemont  has  proved,  by  authorities  of  the  ancient  fathers,  the  most  nume- 
rous and  unquestionable,  that  the  later  fathers  endeavoured  to  make  the  doctrines  of  the  Trinity, 
Regeneration,  and  the  Eucharist,  among  others,  into  secrets,  the  most  sacred,  and  they  attempted 
to  preserve  them  from  the  vulgar  and  the  Gentiles  with  the  greatest  possible  care.  He  has  abun- 
dantly proved  the  same  thing  of  the  Gentile  mysteries.  The  secreting  of  the  Christian  mysteries 
was  but  an  attempt  to  restore  the  secrets  of  Paganism,  which  had  been,  by  degrees,  revealed  by 
unprincipled  persons,  and  which  will  always  happen  when  society  comes  to  that  unhappy  state  in 
which  an  oath  is  no  longer  considered  binding.  The  Pagan  religion  in  the  fourth  century,  and  in- 
deed long  before,  had  become  virtually  dead ;  most  of  its  mysteries  had  become  known  or  were 
forgotten  among  the  mass  of  the  people ;  and  where  they  yet  continued  and  were  noticed  by  the 
Christians,  the  latter  were  deluded  by  a  story  which  suited  their  capacities  well  enough,  that  the 
Devil  had  been  at  work,  and  had  copied  from  the  Christian  rites.  This  was,  I  doubt  not,  quite 
sufficient  to  satisfy  the  scruples  of  the  few  who  were  able  to  inquire  or  desirous  of  inquiring.  The 
Christian,  that  is,  the  Popish,  mys^ries  were  in  every  respect  similar  to  the  ancient  Gentile.  I 
do  not  believe  that  they  varied  in  any  important  particular.  On  the  subject  of  the  real  presence  in 
the  Eucharist,  De  Vallemont  has  most  undoubtedly  the  advantage  in  the  argument  with  the  Pro- 


1  See  svpra,  p»  64. 


BOOK  Vo    CHAPTER  V.    SECTION  8*  443 

testants.  If  the  Protestants  choose  to  argue  the  question  of  Transubstantiation  on  the  ground  of 
common  sense,  excluding  the  ancient  practice  and  the  authority  of  the  ancient  fathers,  they  beat 
the  Papists ;  but  they  must  then  admit  all  other  tenets  of  their  religion  to  be  argued  on  the  same 
grounds  |  then  down  go  Papism  and  Protestantism  together,  and  we  come  to  the  Philaletheans 
and  to  Ammonius  Saccas.  De  Valiemont  says,  "  Y  a-t-il  de  1'equite  a  chercher  la  cr£ance  des  Peres 
"  sur  I'Euchiiristie  dans  des  discours,  ou  il  ne  vouloient  pas  sur  ce  point  £tre  intelligibles  £  ceux  qui 
tc  n'etoient  pas  du  secret  des  Mysteres  ?" l  No,  indeed,  it  is  not  equitable  ;  nor  is  it  equitable  to 
seek  in  the  same  way  for  the  belief  of  Plato  or  of  Philo  or  Jamblicus — to  seek  for  their  opinion  in 
works  written  evidently  unintelligibly  to  deceive  the  ignorant — works  which  have  only  been  left  to 
us  by  the  Papists,  because  the  secrets  they  were  meant  to  conceal  were  as  well  those  of  the 
modern  as  of  the  ancient  church.  The  whole  of  the  work  of  Jamblicus  de  mysteriis  is  written  to 
occupy  the  attention  of  inquirers  and  to  mislead  them.  Nor  shall  we  be  surprised  at  works  of  this 
kind  being  fabricated,  when  we  pay  a  due  attention  to  the  extreme  anxiety  displayed  by  the  ini- 
tiated both  before  and  after  the  death  of  Christ,  to  conceal  and  preserve  their  secrets.  And  when 
we  reflect  upon  the  indisputable  fact,  that  all  the  doctrines  of  modern  Rome  were  the  same  as  the 
open  or  secret  doctrines  of  ancient  Rome,  we  shall  no  longer  be  surprised  at  the  Popes  re-enacting 
all  their  rites  and  ceremonies.  Nor  shall  we  any  longer  be  surprised  at  finding  Xpijr-ianity  at 
Rome,  at  Delphi,  and  in  Malabar.  The  doctrine  of  the  Xp7]$-  was  the  secret  doctrine  of  the  an- 
cients which  we  have  known  by  the  name  of  Gnosis.  It  had  ceased  to  be  a  secret,  and  the  doc- 
trine of  the  modern  Xp^  was  precisely  the  same  which  Clemens,  Origen,  &c.,  endeavoured, 
but  endeavoured  in  vain,  to  restore.  The  secrets  once  divulged  could  never  be  entirely  concealed 
again;  and  the  increasing  number  of  sects,  and  the  growing  use  of  letters,  all  conspired  to  defeat 
the  project.  From  this  arose  the  heterogeneous  mass  which  became  modern  Christianity,  a 
motley  mixture — every  sect  wearing  a  dress  peculiar  to  itself.  When  mysteries  are  communicated 
to  too  many  persons,  the  profound  respect  in  which  they  were  previously  held  is  lost  in  the  eyes 
of  educated  persons,  and  they  become  incautious ;  this  is  the  reason  why  we  find  Cicero  letting 
out  the  secret  of  the  Gentile  tran substantiation.  It  cannot  be  denied,  that  the  apology  of  Justin, 
addressed  to  the  Emperor  Antoninus,  and  to  the  Senate  and  people  of  Rome,  wherein  he  explains 
the  mystery  of  the  Eucharist  in  pretty  clear  terms,  must  be  allowed  to  be  an  exception  to  the 
course  of  the  other  fathers.  What  was  the  reason  of  this  singular  conduct  in  this  celebrated  mar- 
tyr will  probably  never  be  certainly  known.  I  have  not  seen  any  satisfactory  excuse  for  it.  The 
-more  I  read,  think,  and  inquire,  the  more  I  am  convinced  that  Popery  is  nothing  but  reformed 
Paganism,2  as  Protestantism  is  nothing  but  reformed  Popery,  but  with  this  marked  distinction, 
that  Protestantism  cut  off  and  abolished  many  important  parts  of  Popery,  while  Popery  retained 
every  part  of  Paganism  which  could  be  considered  of  any  consequence. 

8.  I  beg  my  reader  to  recollect  what  has  been  said  respecting  the  symbolic  language  of  the 
Chinese,  and  the  probability,  indeed  I  may  almost  say  the  certainty,  of  its  having  originally  been 
formed  by  numerals.3  Numerals  offer  themselves  so  readily  as  the  symbols,  and  must  be  so  well 
adapted  to  aid  the  memory  and  to  fix  the  meaning,  that  I  really  cannot  imagine  how  they  could  be 
overlooked.  But  I  have  no  doubt  that  they  \\  ere,  in  fact,  the  origin  or  cause  of  the  written  lan- 
guage being  discovered — the  language  was  an  effect  of  them.  If  this  numeral  Chinese  language 


1  Du  Secret  des  Mysteies  p.  1 16. 

*  This  accounts  fully  for  all  the  apparent  half  Pagan,  half  Christian  eccentricities  of  Constantino  the  First.    See 

p.51f  119,207,281. 
See  supra,  pp.  160,  215, 216. 


444      BAILLY,    BUFFON,    &C.,  ON    BIRTH-PLACE   OF    MANKIND.      FORMER    HEAT   AT  THE   POLES. 

were  the  written  language  of  the  Pontiff,  we  see  Low  easily  he  would  communicate  with  the  most 
distant  nations,  long  after  their  spoken  languages  had  deviated  from  the  original,  (which  was  riot 
far  from  the  sixteen-letter  Hebrew,)  so  far  as  not  to  be  intelligible  to  one  another.1  The  know- 
ledge of  this  \\ould  be  confined,  necessarily,  to  the  sacred  caste.  Every  thing  tends  to  shew  that 
tiie  original  of  this  language  ought  to  be  placed  in  Chinese  Tartary,  which  Bailly,  Buffon,  Linng, 
and  indeed  all  the  most  learned  philosophers,  agree  in  selecting  as  the  birth-place  of  mankind. 
The  symbolic  language  of  which  I  have  been  treating  is  nothing  but  the  language  of  China. 
About  the  beginning  of  the  French  Revolution,  the  celebrated  philosopher  Bailly  published  his 
history  of  ancient  astronomy,  in  which  he  endeavoured  to  prove,  that  the  first  race  of  men,  after 
the  flood,  had  been  situated  on  the  East  of  the  Caspian  Sea,  and  thence  had  extended  towards  the 
South.  In  his  treatise  on  the  Origin  of  the  Sciences  in  Asia,  he  has  undertaken  to  prove,  that  a 
nation  possessed  of  profound  wisdom,  of  elevated  genius,  and  of  an  antiquity  far  superior  even  to 
that  of  the  Egyptians  or  Indiana,  soon  after  the  flood,  inhabited  a  country  to  the  North  of  India  proper., 
between  the  latitudes  of  forty  and  fifty,  or  about  fifty  degrees  of  north  latitude,  the  birth-place  of 
the  book  of  Enoch, — a,  country  of  about  the  latitude  of  London.  He  proves  that  some  of  the  most 
celebrated  observations  and  inventions  relating  to  astronomy,  from  their  peculiar  character,  could 
have  taken  place  only  in  those  latitudes ;  and  he  maintains,  that  arts  and  improvement  gradually 
travelled  thence  to  the  Equator.  The  people  to  whom  his  description  is  most  applicable,  are 
those  near  Mount  Imaus  and  northern  Tibet,  a  country  in  which  very  celebrated  colleges  of  learned 
men  were  anciently  established,  particularly  Nagracut,  Cashmere,  and  Bocharia.  Mr.  Hastings 
informed  Mr.  Maurice,  that  an  immemorial  tradition  prevailed  at  Benares,  which  was  itself  in 
modern  times  the  grand  emporium  of  Indian  learning,  and  therefore  the  less  likely  to  preserve  such 
a  tradition  against  itself,  that  all  the  learning  of  India  came  from  a  country  situated  in  forty 
degrees  of  north  latitude.  On  this  Mr.  Maurice  says,  "  This  is,  in  fact,  the  latitude  of  Samarkand, 
"  the  metropolis  of  Tartary,  and  by  this  circumstance  the  position  of  M.  Bailly  should  seem  to  be 
u  confirmed."  Astronomical  calculations,  tradition,  and  the  evidence  of  old  writers,  all  confirm 
the  doctrine  advanced  by  Bailly.  About  or  a  little  before  the  time  when  M.  Bailly  published  his 
history,  Buffon,  Linne,  and  others,  had  published  some  very  curious  speculations  respecting  the 
origin  and  formation  of  man.  They  produced  facts  to  prove  that  the  earth  had  been  originally 
much  hotter  at  the  poles  than  it  is  now ;  that  it  had  gradually  cooled ;  and  that  the  cold  was 
gradually  and  by  imperceptible  degrees  increasing.  This  they  endeavoured  to  account  for  by  a 
theory  which  improved  science,  I  think,  has  shewn  to  be  unfounded ;  but  the  facts  remain  un* 
shaken.  From  a  very  close  attention  to  the  nature  of  the  ancient  mythologies,  all  which  are  in- 
timately connected  with  astronomy,  they  imagined  that  man  had  been  created,  and  that  the  arts 
and  sciences  had  take  their  rise,  not  far  from  the  Arctic  Circle,  where  the  earth  had  first  cooled—- 
and that  they  had  extended  southwards  as  it  became  by  degrees  more  and  more  cold.  Many 
sepulchres  and  some  very  surprising  remains  of  antiquity  had  been  found  in  Upper  Tartary,  about 
the  neighbourhood  of  Selinginskoi.  These  were  supposed  to  be  remains  of  an  ancient  people  pre- 
vious to  the  flood.  M.  Bailly  concludes  his  argument  in  the  following  words  :  "These  facts,  then, 
"  unite  to  produce  the  same  conclusion :  they  appear  to  prove  to  us,  that  the  ancient  people  who 
"  brought  the  sciences  to  perfection,  a  people  who  succeeded  in  the  great  enterprise  of  discovering 
"  the  exact  measurement  of  the  earth,  dwelt  under  the  49th  degree  of  latitude.  If  the  human 
"  mind  can  ever  flatter  itself  with  having  been  successful  in  discovering  the  truth,  it  is  when  many 
"  facts,  and  these  facts  of  different  kinds,  unite  in  producing  the  same  result."2  The  philosophers 

•  See  supra,  pp.  148,  149,  217.  *  Celtic  Druids,  Ch.  II.  Sect.  X.  to  XVI. 


BOOK   V.   CHAPTER  V.  SECTION  8.  445 

above-named  accounted  for  the  greater  degree  of  heat  which  they  thought  they  had  detected  at  tlu- 
poles,  by  supposing,  that  the  earth  had  been  in  a  state  of  fusion.  I  only  concern  myself  with  the 
fact5  that  they  thought  they  had  detected  a  greater  degree  of  heat  in  the  polar  regions.  Tlit 
greater  angle  made  by  the  two  planes  will  rationally  account  for  this,1  as  its  decrease  will  ration- 
ally account  for  the  increase  of  the  cold  in  those  regions,  and  the  constant  increase  of  cold  in 
England,  Sir  William  Jones  and  other  short-sighted  and  narrow-minded  persons  have  turned 
Bailly,  Buffon,  Linn£,  and  other  foreign  philosophers,  into  ridicule,  for  teaching  that  man  must 
have  been  created  in  Tartary,  about  the  latitude  of  London,  51  i.  If  my  theory  of  the  change  in 
the  eaith's  axis  be  true,  that  country  must  have  had,  soon  after  the  flood,  a  much  finer  climate 
than  it  has  now.  Respecting  that  part  of  the  theory  relating  to  the  cooling  of  the  earth,  I  give  no 
opinion,  not  professing  to  possess  any  skill  in  geology;  but,  independently  of  that  part  of  the 
question,  there  are  many  circumstances  to  justify  Bailly  in  his  opinion,  I  suspect  the  great  my- 
thic-cyclic-microcosmic  system,  of  which  1  have  treated,  was  the  foundation  of  the  systems  of  all 
nations;  but,  as  time  advanced,  and  as  heiesies  necessarily  arose,  the  mythos  would  be  made  to 
bend  in  every  new  heresy  to  its  dogmata.  Every  great  sect  or  division  had  its  book  of  wisdom  ; 
and,  during  the  continuance  of  the  division  between  the  great  sects  of  the  Linga  and  loni,  each 
sect  would  have  had  that  book  leaning  to  its  paramount  dogma.  When  the  union  took  place, 
this  would,  in  some  measure,  be  corrected,  but  probably  not  entirely.  Where  the  female  was  the 
favourite,  as  at  Athens,  we  should  find  a  leaning,  even  after  the  union,  to  the  Minerva  or  Ceres ; 
where  the  males  as  in  Jerusalem,  the  leaning  would  be  to  the  Jupiter  or  lao.  The  system  of 
Cycles,  an  effect  arising  out  of  almost  the  first  and  most  presbing  wants  of  man,  was  in  itself  of  a 
nature  peculiarly  proper  to  perpetuate  this  mythic  system,  and  may  be  considered  as  the  gieat 
cause  which  prevented,  for  a  certain  time,  the  divergence  of  the  system,  and  of  its  present  actual 
dispersion  and  disappearance.  It  lasted  one  period  of  ten  ages,  or  6000  years ;  it  is  now  nearly 
dissipated  and  gone.  It  arose  out  of  the  wants  of  man ;  it  was  continued  by  those  wants  :  it  aided 
greatly  in  supplying  or  remedying  those  wants.  Those  wants  being  now  supplied  by  the  diffusion 
of  great  scientific  knowledge,  the  system  is  gradually  yielding  to  the  law  of  change,  of  eteinal 
regeneration — and  to  the  law  which  forbids  man  to  look  too  far  either  behind  or  before  him.  It  is 
almost  lost  and  forgotten.  But  a  few  ruins  of  the  building — once  beautiful— lie  scattered  around 
us.  We  have  them  distorted  and  corrupted  in  Papism,  Grecism,  in  Sopheism,  in  Sonneisra,  in 
Lutheranism,  and  in  Calvinism.  What  will  come  next  no  one  can  tell ;  but,  perhaps,  Solomon 
was  right,  that  there  was  nothing  new  under  the  sun.  Perhaps  man  is  near  his  end.  What  has, 
happened  before  may  happen  again.  The  mastotlon  is  dead.  Perhaps  the  comet  of  1680  may  come 
again :  the  tops  of  the  mountains  may  be  the  bottom  of  the  seas  5  and,  in  a  thousand  years  more, 
philosophers,  in  some  shape  or  other,  may  speculate  respecting  the  properties  of  that  extinct  ani- 
mal, the  remains  of  which  they  will  find,  and  which  we  call  man!  In  the  doctrine  of  Pantheism 
the  To  Ov  was  every  thing,  and  every  thing  the  To  O.  In  its  monad,  in  its  least  of  all  possible 
quantities  as  well  as  in  its  circle,  whose  centre  is  every  where,  whose  circumference  is  no  where, 
all  was  To  Ov :  but  what  is  this  but  illusion  ? 


1  It  is  said  that,  if  the  planes  coincided,  the  equatorial  regions  would  be  uninhabitable.    I  believe  that  African 
Negroes  would  not  find  it  too  hot. 


(    446    } 


CONCLUSION. 


IN  Volume  I.  pp.  824,  825,  and  supra,  pp.  130,  131,  I  spoke  of  what  was  called  the  Eclectic 
philosophy.  This  I  suspected  was  really  the  original  Christianity.  I  shall  now  return  to  that  sub- 
ject. About  the  time  of  the  Caesars  we  find  the  mysterious  secrets  of  X^$-tianism  beginning  to 
creep  out,  to  escape  from  the  crypts,  and  to  shew  themselves  to  the  world  in  various  ways.  We 
w?e  this  very  particularly  marked  in  the  general  expectation  of  the  world,  that  some  great  one  was 
so  come.  After  a  certain  time,  when  the  period  of  the  new  age  was  certainly  passed,  as  it  appears, 
from  the  passage  in  Juvenal,1  to  have  been  well  known  to  be,  a  belief  gradually  arose  that  the  great 
one,  the  X^f ,  the  Saviour,  had  appeared.  The  first  effect  of  this  was,  to  produce  a  feverish  state 
of  the  public  mind,  rendered  worse  by  the  utter  contempt  into  which  the  corrupt  state  of  the  heathen 
religion  had  fallen  ;  and  the  next  effect  was,  to  produce  a  great  number  of  sects,  of  what  were  called 
Christians,  each  inquiring  if  the  great  one  had  come.  Some  thought  that  Herodf  others  believed 
that  C&sar,  might  be  the  person.  Indeed,  it  is  well  known,  that  each  of  these  was  believed  to  be 
the  person  by  vast  numbers  of  devotees.  Soon  after  this  time,  the  destruction  of  Jerusalem,  of  its 
lecords,  and  of  every  thing  which  could  give  certainty  to  a  report,  having  taken  place,  the  popular 
voice  fixed  upon  an  individual  who  was  said  to  have  lived  and  taught  there,  and  to  whom  was  ap- 
plied that  part  of  the  mythic  mythos  relating  to  the  crucifixion  and  resurrection  ;  and  then  it  was 
found,  for  the  first  time,  by  the  Paulites,  that  this  Saviour  was  to  be  a  spiritual  not  a  temporal 
Messiah.  It  is  impossible  on  reading  the  works  of  Plato,  and  perhaps  of  every  one  of  the  ancient 
philosophers,  not  to  remark  the  nonsense  with  which  their  writings  appear  to  abound :  all  this 
arises  from  their  wish  to  keep  their  doctrines  secret,  and  is  well  described  by  a  passage  in  the  En- 
cyclopaedia Britannica,  in  voce  Platonism.  Speaking  of  Plato,  the  author  says,  " After  having 
™  said  that  he  meant  to  wrap  up  his  meaning  in  such  obscurity,  as  that  an  adept  only  should  fully 
a  comprehend  it,  he  adds  expressions  to  the  following  import :  The  Lord  of  nature  is  surrounded 
*c  on  all  sides  by  his  works  :  whatever  is,  exists  by  bis  permission  s  he  is  the  fountain  and  source 
"  of  excellence :  around  the  second  person  are  placed  things  of  the  second  order j  and  around  the 
"  third,  those  of  the  third  degree,  TIepi  TCM  Travrcov  /BaenXsa,  yravr  s^;,  xai  Exstvoti  evsxa 
"  Travra.  Ejeswg  atria  tzrcwrcov  raw  xaXaw.  Aeurs^oi/  8s  wspi  ra  Seurepa,  xat  rpirov  Trept 
*c  ra  rpera.  (Opera,  p.  1269.)  Of  this  obscure  passage  a  very  satisfactory  explanation  is  given 
"  by  Dr.  Ogilvie."  For  want  of  attention  to  this  principle,  all  translators  have  endeavoured  to 
make  these  mystical  works  of  the  ancients  to  read  into  sense,  and  to  find  out  from  their  literal 
meaning  a  system,  which  it  is  evident  their  authors  never  intended  to  teach.  A  system  they  had 
certainly ;  but  it  was  not  a  system  described  or  expressed  by  the  common  meaning  of  the  words, 
but  one  which  was  hidden  in  jargon,  purposely  made  unintelligible  to  common  readers,  when  look- 
ing only  to  the  common  meaning  of  the  words, 3  Few  people,  I  am  persuaded,  are  aware  of  the 

1  See  Volume  I.  pp.  187,  5J9.  *  See  supra,  p.  233, 

3  Written  originally  in  a  language  of  numeral  symbols  or  what  we  call  ciphers. 


CONCLUSION.  447 

extent  to  which  this  pernicious  practice  was  carried.    The  moment  the  author  of  the  above  pas- 
sage in  the  Encyclopaedia  has  finished  it  he  throws  it  aside;  and,  without  any  attention  to  the 
assertion  of  Plato,  that  he  meant  to  couch  his  doctrine  in  obscure  terms,  he  proceeds  to  reason 
upon  their  literal  meaning,  and  to  shew  how  they  differ  from  the  Christian  Trinity.     No  unpre- 
judiced person  can  doubt  that  the  Trinity  of  Plato  was  substantially  both  the  Trinity  of  the  Chris- 
tians, and  the  Trinity  of  the  Hindoos,  and  no  one  but  a  devotee,  who  has  sacrificed  his  under- 
standing to  fears  for  his  future  welfare,  will  doubt  on  the  subject.    The  following  is  the  account 
of  the  Eclectics,1  arid  of  the  greatest  of  the  sect  or  school,  Ammonius  Saccas,  given  by  the  Edin- 
burgh Encyclopaedia :  "  This  learned  man  was  born  of  Christian  parents,  and  educated  in  their  reii- 
"  gion :  the  outward  profession  of  which,  it  is  said,  he  never  entirely  deserted.    As  his  genius  was 
"  vast  and  comprehensive,  so  were  his  projects  bold  and  singular  ;  for  he  attempted  a  general  eoa- 
"  lition  of  all  sects,  whether  philosophic  or  religious,  by  framing  a  system  of  doctrines  which  he 
<c  imagined  calculated  to  unite  them  all,  the  Christians  not  exeepted,  in  the  most  perfect  harmony. 
"  In  pursuance  of  this  design,  he  maintained,  that  the  great  principles  of  all  philosophical  and 
"  religious  truth,  were  to  be  found  equally  in  all  sects  j  and  that  they  differed  from  each  other 
"  only  in  their  method  of  expressing  them,  and  in  some  opinions  of  little  or  no  importance ;  and 
"  that  by  a  proper  interpretation  of  their  respective  sentiments,  they  might  easily  be  united  into 
te  one  body.     Accordingly,  all  the  Gentile  religions,  and  even  the  Christian,  were  illustrated  arid 
"  explained  by  the  principles  of  this  universal  philosophy;  and  the  fables  of  the  priests  were  to  be 
"  removed  from  Paganism,  and  the  commentaries  and  interpretations  of  the  disciples  of  Jesus  from 
"  Christianity.    In  conformity  to  this  plan,  he  insisted,  that  all  the  religious  systems  of  all  nations 
(e  should  be  restored  to  their  original  purity,  and  reduced  to  their  primitive  standard,  viz.,  the 
"  ancient  philosophy  of  the  East,  preserved  uncorrupted  by  Plato ;   and  he  affirmed,  that  this 
"  project  was  agreeable  to  the  intentions  of  Jesus  Christ ,  whose  sole  view  in  descending  upon  earth 
"  was,  to  set  bounds  to  the  reigning  superstition,  to  remove  the  errors  that  had  blended  thern- 
tf<  selves  with  the  religions  of  all  nations,  but  not  to  abolish  the  ancient  theology  from  which  they 
"  were  derived.     He,  therefore,  adopted  the  doctrines  which  were  received  in  Egypt  concerning 
ts  the  universe  and  the  Deity,  considered  as  constituting  one  great  whole:  concerning  the  eternity 
"  of  the  world,  the  nature  of  souls,  the  empire  of  providence,  and  the  government  of  the  world  by 
**  daemons.    He  also  established  a  system  of  moral  discipline,  which  allowed  the  people  in  gene- 
"  ral  to  live  according  to  the  laws  of  their  country  and  the  dictates  of  nature  $  but  required  the 
"  wise  to  exalt  their  minds  by  contemplation,  and  to  mortify  the  body,  so  that  they  might  be 
"  capable  of  enjoying  the  presence  and  assistance  of  the  daemons,  and  ascending  after  death  to  the 
ss  presence  of  the  Supreme  Parent.    In  order  to  reconcile  the  popular  religions,  and  particularly 
"  the  Christian,  with  this  new  system,  he  made  the  whole  history  of  the  Heathen  Gods  an  allegory, 
"  maintaining  that  they  were  only  celestial  ministers,  entitled  to  an  inferior  kind  of  worship :  and 
"  he  acknowledged  that  Jesus  Christ  was  an  excellent  man,  and  the  friend  of  God;  but  alleged 
"  that  it  was  not  his  design  entirely  to  abolish  the  worship  of  daemons,  and  that  his  only  intention 
"  was  to  purify  the  ancient  religion*    This  system  so  plausible  in  its  first  rise,  but  so  comprcheu- 
*fi  sive  and  complying  in  its  progress,  has  been  the  source  of  innumerable  errors  and  corruptions  in 
6<  the  Christian  church.    At  its  first  establishment  it  is  said  to  have  had  the  approbation  of  Athe- 
"  nagoras,  Paniaenm,  and  Clemens  the  Alexandrian,  and  of  all  who  had  the  care  of  the  public 
"  school  belonging  to  the  Christians  at  Alexandria.    It  was  afterwards  adopted  by  JUongiuus,  the 


1  Eclectic,  from  fixXcyw,  I  choose.    The  Eclectics  were  called  dnalogetioi,  or,  as  Dr.  Brewster  says,  never  assumed 
any  distinct  name.    Thus,  under  this  designation,  the  ancient  Ohrestians  have  been  hidden. 


CONCLUSION. 


e  celebrated  author  of  the  treatise  on  the  Sublime,  Plotinus,  Herennius,  Origen,  Porphyry,  Jambli- 
<•  ens  the  disciple  of  Porphyry,  Sopater,  Edisius,  Eustathius,  Maximus  of  Ephesus,  Prisons, 
-<  Chrysanthius  the  master  of  Julian,  Julian  the  Apostate,  Hierocles,  Proclus,  and  many  others,  both 
-  Pagans  and  Christians.  The  above  opinions  of  Ammonius  are  collected  from  the  writings  and 
'<  disputations  of  his  disciples,  the  modern  Platonics  ;  for  he  himself  left  nothing  in  writing  behind 
«  Mm:  nay,  he  imposed  a  law  upon  his  disciples  not  to  divulge  his  doctrines  among  the  multitude  ; 
^  which  injunction  they  made  no  scruple  to  neglect  or  violate." 

In  considering  the  above  description,  it  should  be  recollected,  that  it  is  written  by  a  person  not 
only  profoundly  ignorant,  if  my  idea  of  the  philosophy  be  correct,  but  by  a  person  whose  preju- 
dices lead  him  unconsciously  to  misrepresent  it  in  every  way.  But  yet  enough  transpires  to  shew 
us,  that,  according  to  this  account,  all  the  leading  points  which  I  have  been  advocating  through  the 
whole  of  my  work  are  to  be  found  in  it  ;  and,  indeed,  that  the  systems  must  have  been  the  same 
with  some  trifling  discrepancies,  in  which  it  is  probable  that  both  I  and  those  who  have  represented 
to  us  the  doctrines  of  Ammonius,  may  have  fallen  into  mistakes.  It  were  ridiculous  to  suppose 
that  either  I  or  they  can  have  wholly  avoided  error  \  and  I  beg  every  candid  reader  to  recollect, 
that  the  malicious  exaggeration  of  trifling  errors  ought  not  to  be  permitted  to  influence  his  mind 
with  respect  to  the  remainder.  In  the  list  of  the  advocates  of  this  system  we  have  unquestionably 
the  most  illustrious  names  of  antiquity,  both  Christians  and  Gentiles.  It  is  worthy  of  observation, 
that  we  have  in  this  list,  persons  said  to  be  the  greatest  enemies  of  Christianity,  which  makes  me 
buspect  that  these  men  were  only  enemies  to  the  prevailing  sect  of  the  Paulites,  Let  it  not  be 
forgotten,  that  we  have  the  works  of  Julian,  Longinus,  Porphyry,  &c.9  only  from  the  hands  of  the 
Paulites,  who,  we  know,  omitted  nothing  to  misrepresent  and  blacken  their  enemies,  having  re- 
course to  frauds  and  forgeries  of  every  kind.  For  an  instance,  I  have  only  to  name  the  Philosophy 
of  Oracles,  forged  in  the  name  of  Porphyry,  as  declared  by  Lardner.  How  can  we  know  that  the 
same  may  not  have  been  done  for  Julian  ?  In  the  account  given  by  the  Encyclopaedia,  there  seems 
nothing  in  the  system  which  may  not  easily  be  shewn  to  be  rational  and  consistent  with  sound 
philosophy,  except  the  part  relating  to  daemons,  which  was,  in  fact,  the  doctrine  of  the  Romish 
church,  under  the  name  of  angels.  It  may  be  collected  from  the  latter  part  of  the  account  that 
Ammonius  fell  into  the  usual  error  of  all  the  philosophers,  of  endeavouring  to  keep  the  system 
secret,  in  consequence  of  which,  it  was  not  committed  to  writing  ;  and,  as  might  be  expected,  it 
uas  first  grossly  misrepresented,  and  then  finally  lost  In  order  the  better  to  disguise  the  truth 
respecting  its  advocates,  the  Paulites  called  them  Eclectics;  but  the  name  by  which  they  called 
themselves  was  Philaletheans,  or  lovers  or  friends  of  truth.  In  not  committing  his  doctrines  'to 
writing,  we  find  Ammonius  Saccas  treading  strictly  in  the  footsteps  of  Socrates,  Pythagoras,  and 
his  master—  Jesus.  1  I  think  when  the  author  of  the  above-cited  article  represents  this  system 
u&  new,  it  is  obvious  that  he  grossly  misrepresents  it,  and  that  this  was  nothing  but  the  oldest  and 
original  system  taught  by  Jesus,  and  held  by  the  enlightened  part  of  his  followers  in  the  school  of 
Alexandria;  at  least  that  it  was  held  by  them  to  be  so.  So  far  from  being  new,  it  is  manifest  that 
the  Eclectic  or  Philalethean  sect,2  one  of  whom  Jesus  Christ  was,  existed  before  his  time,  and  was 
previously  taught  by  Potamon,  who  was  succeeded  first  by  Jesus,  then  by  Amraonius.  The  doc- 
trines taught  by  them  both  were  the  ancient,  oriental,  uncorrupted  Gnosis  or  Wisdom,  which  I 
have  shewn  existed  in  all  nations  and  ail  religions.  We  are  misled  in  our  estimate  of  it  by  seeing 
it  through  the  prejudices  instilled  into  us  by  our  education  in  the  doctrines  of  Paul,  who  iounded 
one  of  the  numerous  and  low  or  inferior  sects.  This  sect,  as  I  have  frequently  remarked,  aided  by 


See  supra,  p.  219.  *  Of  which  sect  I  beg  to  be  considered  a  member, 


CONCLUSION.  449 

Constantly  got  possession  of  all  power,  and  thus  was  enabled  to  destroy  or  corrupt  all  evidence 
by  which  the  truth  might  have  been  discovered.  *  We  must  not  forget  that,  in  these  ancient  syb~ 
terns,  philosophy  cannot  be  separated  from  religion — for  philosophy  was  religion^  and  religion  wat 
philosophy.  If  we  take  this  view  of  the  subject,  we  may  not  find  it  difficult  to  discover  the  reason 
why,  in  all  ages,  the  Paulite  priesthood  have  been  so  addicted  to  fraud  and  dishonest  practices  ; 
for  it  is  evident  that,  without  these  infamous  measures,  they  never  could  have  succeeded  in  feo 
completely  deceiving  mankind  as  they  have  done.  This  readily  accounts  for  their  systematic  de- 
struction of  all  books,  Christian  us  well  as  Gentile,  except  the  contemptible  trash  of  their  own 
sect*  It  seems  pretty  clear  to  me,  that  when  we  meet  with  the  epithet  anti- Christian  applied  to 
such  men  as  Porphyry  or  Julian,  we  may  almost  always  read  instead  of  it  the  word  anti-Pantile* 
It  must  not  be  supposed,  I  maintain,  that  there  were  not  differences  among  the  Philaletheans — 
for  instance,  between  Clemens  and  Porphyry.  No  doubt  there  were  differences  j  but  though  these 
differences  are  unquestionable,  yet  it  is  evident  they  themselves  maintained,  that  their  doctrines 
were  virtually  the  same. 

I  now  conclude  with  a  simple  statement  of  what,  (as  it  appears  to  me,)  an  unprejudiced,  dis- 
passionate inquirer  after  truth  may  reasonably  believe  respecting  Jesus  and  his  doctrines.  If  any 
learned  and  liberal-minded  priest  shall  think  that  I  have  mistaken  any  fact,  or  erred  in  the  con- 
duct of  any  argument,  or  in  any  conclusion  which  I  may  have  drawn,  I  shall  be  extremely  happy 
to  receive  his  correction.  I  shall  notice  it,  with  the  respect  it  deserves,  in  an  appendix,  which  I 
shall  publish  for  this  and  other  purposes.2  In  the  time  of  Tiberius  appeared  a  man  of  the  name 
of  John.  He  was  a  Nazarite,  of  the  monastic  order  of  the  Pythagorean  Essenes,  and  lived  the  life 
of  a  hermit.  He  was  put  to  death  by  Herod,  for  rebuking  him  for  his  vices.  About  the  same 
time  lived  a  person,  who  was  his  cousin,  whose  original  name  has  probably  been  changed,  like  that 
of  Abraham,  Jacob,  Joshua,  Pythagoras,  &c.,  but  ^ho  has  since  been  known  by  the  name  of  Jssub 
CHRIST.  This  person  was  albo  a  Nazarite,  of  the  same  sect  or  monastic  order — the  Pythagorean 
Essenes.  Hes  like  his  cousin  John,  was  a  philosopher,  a  teacher  of  morality  and  of  reformation  of 
manners  to  his  Jewish  countrymen.  He  was  put  to  death  *  by  the  priests  of  the  Pharisees,  the 
prevailing  or  orthodox  sect,  at  that  time,  in  Judea,  against  whose  vices  he  loudly  declaimed,  and 
whose  hypocrisy  he  exposed.  He  was  a  person  of  a  most  virtuous  life  and  amiable  manners— the 
Socrates  or  Pythagoras  of  his  day.  We  know  that  he  taught  a  very  strict  and  pure  morality,  the 
tmity  of  God,  the  immortality  of  the  soul,  and  that  this  life  is  only  a  state  of  probation  for  a  state 
of  future  existence,  in  which  every  person  will  be  rewarded  or  punished  according  to  his  merits  or 
demerits.  These  are  the  facts  which  we  know  respecting  Jesus  and  his  doctrines, — and  as  I  believe 
that  the  facts  are  real,  and  that  the  doctrines  are  true,  I  consider  that  I  am  his  follower,  his  disciple, 
and  a  Christian. 


p  117,  173. 
5  "  In  the  midst  of  life  we  are  in  death."    Two  years  and  a  half  before  this  sentence  vvd&  piinted?  the  Author  was 

n umbered  with  the  dead  1    Editor 

\ 

*  As  thifa  part  of  the  Authoi 's  MS  was  transmitted,  by  his  direction,  to  the  printer,  unaltered,  it  may  admit  of  doubt 
whether  he  was  fully  satisfied  with  the  evidence  adduced  from  Irenseus  in  proof  that  Jesus  Christ  was  not  crucified,  but 
attained  the  age  tf fifty  See  supra >  pp  120—123,  142,  228.  Editor 


VOL.  n.  3  M 


(    451 


INDEX. 


Page 
A,  the  fiist  lettei  of  Ailm,  thcjiist 

01  one,  184,  249 

Aaion,  the  lod  of,  what,  204 

Ab  01  Ba,  piobablythe  nistwoid 

of  infant  man,  162,  167 

— ,  (2j)— fathei— God  the  Father, 

the  Tiimuiti,  223 

—  01  Ba,  thejathet,  Apis,  fiom,      414 
Abacus — the  ancient  Roman   and 

Chinese,  the  same,  216,  217 

Abad,  the  Giedt,   01    Buddha  01 

Bauddha  01  Abaddon,  133 

Abads,  tfmteen,  the  geueiations  of 

Sohmans,  133 

Abaris,  the  aiiow  of,  the  maiiuei's 

compass,  alone  necessaiy  to  the 

eatly  tiaiellei,  365 

Ab-ba,  father,  the  loot  of  the  qcle 

of  432,  alustmiu,  181 

,  the,  wab  king  and  priest,  297,  298 

Abba-Sin — the  Uppei  Nile  once  so 

called,  181 

Abbas,  the  family  of  the  Calif,  i  uled 

at  Bagdad,  385 
— . ,declaied  by  the 

empeioi  of  the  Mongols  not  to 

pos&ebs  any  of  the  vntues  of  the 

piophet,  390 

Abbassides — a  gieat   meeting   of 

learned  men  called  by  the,  in 

Peisia,    against    the   Assassins, 

then  doctiiues,  &c ,  389 

Abbe*  01  Rabbi,  a  conti  action  of 

Roy  or  Rey-abbS,  R'abbe,  297 

Abb6  Bazin.    See  Bazin. 
Abto6  Guerin  de  Rochei,  the     See 

Rochei . 

Abbe*  Mdiollcs,  the.    See  Maiolles. 
Abbot,  a  mi  tied,  a  bishop  without 

(unctiom>  &c ,  285 

Abbots,  the  mitred,  made  abbots  by 

their  chapteis,  aud  bishops  by 

the  Popes  278 

, 9  their  light  to  sit 

m  Pailiamenr,  what,  285 

Abbuto  01  Patei  But,  the  Apollo  of 

the  Japanese,  287 

Abekt — the  symbolic  letters  of  In- 
dian Algebia,  217 
Aben  Ezra,  105 
Abeideeu  —  a  Dclecaiiian  landed 

near,  was  uudeustood  at,  258 

Abged,  the  Fenian  for  numeration, 

our  A,  B,  C,  217 

• ,  abekt,  abacus,  &c.,  prove 

letteis  aie  derived  from  figures,    217 
Abile  01  Calpe,  the  Straits  of,  19 

Aborigines,   an    inoffensive    race, 

Budd  lists,  203 

. ,  the  so  called,  283 

,  escaped  fiora  a  flood— 

ronqueied  by  colonies,  &c.,  258, 

309,  361,  435,  439 


Aborigines,  the,  of  South  India, 
have  no  distinction  of  castes,  274 

,  leniams  of,  white  nices 

moie  nuuieious  than  the  Hack 
colonies  sent  out  by  the  Pontifi- 
cal government,  363 

— -— -,  the,  ignoiaut,  naked, 
and  defenceless — then  commies 
taken  possession  of,  by  the  leain- 
ed  caste  fiom  the  K<isr,  392 


-,  of  Gieece,  conqueied  by 


a  race  fiom  India,  as  we  con- 
queied the  people  of  Noith  Ame- 
iica,  and  aie  conquenug  those  of 
Australia,  419 

Aboulfasl  (the  host  of  Hassan  Sa- 
bdh),  382 

Abiaham,  8,  10, 14,  16,34,  45,  60, 
61,  97,  110,  194,245,^00,329, 

360,  386,  449 

,  Zoiadust  01  Zoiodstei,      58 

aud  Saidh,  mythological 

chaiactei  of, 

his  bnth  announced  by 


81 
95 


a  stai , 

,   supposed  to  have  had 
the  same  soul  as  Adam,  Da\id, 
and  the  Messiah,  \  e.  an  angel, 
,  14  geueiations  befoie, 

,  the  Biahimu,  139,  257, 

310,  364 
an  asheia  set  up  by,  in 


97 
133 


Beersheba,  "  194 

-       ,  the  simple  leligion  of—- 
of the  three  sacraments,  282 

,  the  318  ciicunicNed  or 
initidted  of,  an  example  of  A  nu- 
meial  and  asttological  allegoiy, 

297,  2<1S 

,  the  God  of  wisdom,  pe- 

culidily  the  god  of,  299 

,  an,  and  a  Lot,  dispute 

between  the  servants  of,  306 

an,  and  a  Lot,  would 


soon  settle  adispute  in  the  Golden 
Age,  307 

and  his  318  men— the 

Jews  descended  fiom,  310 

,  opposed  to  images — be- 


ginning to  pievail  when  he  left 
India,  364 

,  priest  arid  king,  366 

-,  the  Biahmm  well  maik- 


ed  in,  '  368 

,   the  Aslne  set  up  by, 

weie  piobably  at  the  cioss  loads 
or  capitols — like  the  stone  pil- 
lais  of  the  West,  called  Decu- 
mans,  &c.,  37J 

aud  his  318,  brought  up 


in  Ins  own  house,  in  his  war  with 
the  hve  kings,  piobdbly  employ- 
ed, under  then  command,  thou- 
sands of  mercenaries,  392 


Page 

Abiuhdni,  St.,  and  Alaiy  his  niece,     81 
Abidin,  "  08 

Absolution — lefused  by  monks,  to 
compel  laymen  to  leaie  chinch 
pationage  to  thenj,  267 

Absoibed,    absoiption,    into    the 

To  Ov,  249,  251,  254,  301,  336 

AUtmeto  ajalis— abstain  fiom  fa- 
bles, wot,  fjom  beans,     239,  240,  300 
Abultdiagius  01  Bai  Hebiaeus,  96 

Abul  Fdzl,  on  Akbai,  354 

Abul  Gha^i  Behadui,  353 

A bui  y,  built  by  the  Cyclops,  135 

,  the  lude  pillais  at,  moie 

aucieut  than  the  Tulithons   of 
Stouehenge,  &c  ,  396 

,  the  temple  at,  in  its  num- 

bi'i  of  650,  £c  ,  409 

-  aud  Stouehen«{et  the  build- 


eis  of,  must  ha\e  been  a  mighty 
people,  416 

Abydenus,  on  autediluviau  kings, 

321,  322 

,  on  the  time  of  the  flood,  327 

AbyssiuidundUppei  Egypt,  peopled 
by  a  tube  of  Juda,  whiclj  came 
horn  India,  betoie  the  tube  of 
Abiahdin,  332 

Any&xniuiu  Chiistiaus,  37 

Accommodcsdii — a  poitiou  of  the 
pioduce  ot  land,  292 

Accusdmilenses,  the,  30 

Achaui  (Sansciit)  Ogham  (Iiish) 
CDDH  (Hcb  )  Wisdom,  158 

Achci  ah—tithe  among  the  Moha- 
medans,  264 

Achilles,  293 

Tatius,  a  14 

,  on  a  mouth  a&  30 

dajs,  321 

Acosta,  30,  31 

",  on  the  Mexican  year,  318 

Aciopolis  aii,  in  each  country  hav- 
ing any  pioteuce  to  have  a  ba- 
viour,  341,  422 

Aciostic  willing  in  the  Tamul,  the 
Pbalms,  and  the  Runes,  )85 

Act-s  ot  the  Apostles,  the,  fabn- 
cated — the  Latin  chdiacter  of, 
visible  in  evei y  page,  1 3 J ,  132 

Actub  01  iundii's,  the  Roman,  twelve 
ten-feet  lods,  &c.,  407 

Ad  or  Haddd,  the,  of  Syiia,  is 
Buddha,  6* 

Ad  ad  coi  i  upted  into  Hadad^  \  62 

Ad,  God  s>o  called  in  India  and 
Wefetem  Syiid;  A  is  one,  and  d, 
is  di— holy  one  01  Monad,  181 

Ad  and  Adad,  the  kings  of  Helio- 
pohs  so  called,  2,'j(j 

Adam,  22,  133,  377 

,  from  A  joined  to  D=5,  and 

M  or  Om,  01  Ma,  gieat,       163,  202 

and    Eve,  a  miciocosm  of 


452 


Brahme  Maia,  and   then   tluee 
sons  a  mici  ocosm  of  the  Tnmui  n, 

181,  398,  3U9 

Adam  stoie  the  pollen  of  the  female 
plant,  and,  tor  the  iobbeiv,  was 
cuicified  in  the  peisonot  Jeisus 
Chiist,  245 

,  an  emanation  of  the  Supi  erne,  2oO 

's  Peak— his    loot — Buddha's 

fook-maik,  in  Ceylon,  288 

,  ttom  pioceeded  Cain,  Abel, 

Seth,  and  tiom  them  all  mankind 
— the  fiist  woild  how  divided,      398 
Addison,  114 

Adinia,  the  fiist  male  and./ratffe,      175 
A-DON,  THE  WISE,  of  the  countiy 

ot  Phen,  109 

Adouai  (tor  leue)   its  the  name  of 

Adonis,  171 

Allow  btvel  —  his    cuiiteaMou    of 

ciueltj,  421 

Vi'oni^  102,  103,  132,  161,  171 

,  his  death  and  lesuneetion, 

25,  106,  112,  115,  143,  145 

,  his  temple  at  Bethlehem, 

95,  96 
Bacchus,  and  Oshis,  weie 


all  incarnate  Gods, 

-,  pN  adn,  the  Welsh  Celtic 


98 
99 


Adou, 
was  a  pei  Bonification  of  the 

Sui!9  100 
,  his  bnth  on  &aine  day  as 

Jesus  Chiist'b,  104 
,  the  lites  of,  or  of  Tammuz,  1 14 

01   fn«  adun,  01  un« 

ddimoi  Lord,  114,  115 

1          said  to  have  been  Killed  by 

a  boar,  115 

.  the  son  of  Myna  01  JVIaiia, 

was   Tammuz,    01    Tamas,    01 
Thomas,  115,  119 

•  or  Tamimiz,  the  histoiy  ot, 

01  universal  mythos,  129 

,  in  Syiiac,  is  Oden,  330 

,  called  the  eldest  son  of 

God — lobbed  the  garden  of   a 
flowei,  was  ciutified,  &c.,  253 

Adoniises,  Atyses,  Bacchuses,  Budd- 
hds,Cnstnas,Heiculeses,Mithias, 
Sali vali an  as,  all  the,  put  to  death, 
and  lo^e  fiuui  ihe  grave,  &c  ,        142 
Adoiation  of  saints,  the,  81 

Adiian,  Hadiiauus,  to  destioy  the 
Christian  faith  dedicated  the 
image  of  Jupitei,  and  profaned 
Bethlehem  with  the  temple  of 
Adonis,  95 

,  befoie  the  time  of,  the 

temple    of   Adonis    existed   at 
Bethlehem,  96 

Uhian  I,  (pope),  111 

Adieutuies,  the,  of  the  iucamate 
<*od,  acted  in  the  Deibuls,  and 
in  the  sacied  thcaties,  340 

AeUtic'fe  Anglo  Saxon  Bible  differs 
trom  the  Hebrew,  Sauiaiitau, 
Seutuagint,  Vulgate,  &c  ,  172 

.Eneas,  64,  74,  400,  412 

. •  descending  to  the  shades, 

passed  an  elm-tiee  loaded  with 
di earns,  249 

JKuou,  66 

,  sacied  to  the  sun,  95 

J£on,  donated,  is  Chaeon,  135 

^Ebchylus's  Prometheus  viflctus,  113,  136 
, — _ — *s  Plays,  cause  ot  lacunas 

in,  116 
-,  the  Tragedies  of,             293 


Page 

us  —  Asclo-ops,      Logos, 
Seipeut  ot  the  Solai  Chcle,   113,  437 
-  ,  death  and  resui  i  ection  of,  1  1  5 
^E^op's  Fables,  305 

Afghan  Biahimn,  the,  (Abiaham,) 
who  came  to  Syna  ot  the  West, 
was  an  iconoclast,  364 

Afghans,  the,  238 

--  f  paitly  Suum*  and  paitly 
Sbiahs,  aie  called  RolnlUs,  So- 
hmiani,  and  Patans  ,  then  lan- 
guage, called  Peshtu,  is  lull  ot 


239 

_  -  ,  the  tiibes  of  Eutsof  and 

Mundei—  the  lands   of,    change 

possess.ois  after  shoit  peiiods,       282 
--  ,  believed  Mohamed  to  be 

an  Avatai,  352 

Atnca,  2,  75,312,399,  400 

Africanub,  on  Manetho's  Dynasties, 

&c  ,  324 

Afflatus  Nu  minis,  the,  01  HolyGhost, 

in  oidmation,  81 

Aga  —  Ogga  —  a  name  of  Mineiva,      225 
Aga,  the,  of  tht,  land,  417 

Agamemnon,  18,225,  421 

--  1    his    dibpute    with 

Chiyses  and  Calchas,  35 

Agatha,  St.,  the  festival  of,  91 

Agathon  (pope),  111 

Age  ot  Gold  01  a  Golden  Age,     1, 

266,  305—307,  365,  366,  369, 

377,  323,  434,  439 
-,  an,  of  leauuug,  peace, 


and  civilization,  once  exited,  1,  305 
• ,  the,  would  be  an  age 

of  piety,  &c.  306 

Age  of  Silvei,  306,  434 

—  of  Biass  01  Coppei,  306,  434 

—  ot  Lion,  306,  308,  434 
— ,  the,  of  the  Lotus,  of  Roses,       32 
Agei,  oui  acre,   the  fust  unit  of 

measuie,  was  a  miuocosm  of  a 
gieatei,  407 
1  i.e.  measuie  of  land 

01   TEjK.£J/0$,  413 

Romanus,  the  Roman  Teni- 

toiy  ,so  called,  like  the  globe, 
like  India,  Biitam,  Scotland,  &c,, 
at  fiist  divided  into  t/ttee  parts, 

413,414,  422 
'AytcXaTfja,  the,  ot  Oicck,  Roman, 

and  Piotestaut  chinches  81 

Agnes,  St.,  the  nuns  of,  230 

Ages  ot  Gold,  Silvei ,  Copper,  lion,  306 
Agtii,  Srt#»  zoos,  the  God  of  wisdom,       5 
— ,  the  sactihce  ot  the,  or  the 
Yagni  -sacrifice,  109,  157,  159 

Dei,  bles&ed  by  the  Pope,  &c.,    88 

Agnus  Dei,  the,  succeeded  the 
Bull  a,  87 

,  Qui  to  His,  &c  »  108 

,  woin  by  children,  87 

Agonie,  the,  on  Good-Fiiday,  is>  the 

weeping  foi  Tammuz,  92 

Agia,  AU bat's  bunal- place  near,       358 

• ,  a  pope  at,  01  at  Oude,  &c  ,     422 

Agrarian  laws— <cause  ot  disputes 
about  the,  ID  Rome,  and  in 
Athens,  373,  418 

AgiiDecumani,  the,  got  possession 

of,  bythe  piiestb,  417 

Agiimunsoies,  the,  Etawcau,   117,  2B4 

"  — • ,  111  the 

account  ot,  we  probably  have  the 
only  written  remains  ot  the  huan- 
cial  polity  of  the  Patuarchal 
priesthood,  371 

•  — ,  the  use  of,  w  mea- 


suiing  out  laudb  to  feudatoiies  — 
the  ongin  of  oui  town  fields, 
Aginneubonsm  —  the  aurhoi  of  Ge- 
"nesis    pcitc'ctly  undei  stood    the 
(ioctiuie  of, 

-  .,  wihdoui,    and    the 

geneiatite  piuiciple  —  the  same 
compound  doctuue  of,  in  India 
and  in  EuiOjje, 

the  180  days'  feast  of, 
just  hali  a  )eai,&c  , 

,  queen  Esthei  not  called 


Pagt 
40(> 

313 

415 
317 

320 
5 

206 
249 

*24'» 

190 
414 


to,  ioi  30  chys, 

Aia,  Aja — Jah,  Ja\e,  Jove,  &c  , 
Aikiu,  Di  ,  on  the  Callau  inseup- 

tion, 

Ailiu,  iliu,  elm,  oeilm,  01  uhn, 
• ,  the  elm,  the  hist  lettei  ot  the 

Tiee-dlphabet,     148—150,  184, 
,all  lettei s  and  nuuibeis  toim- 

ed  on  the, 

AmsVkWth,  on  the  wnid  Caido, 
sJt),Jtie3  wafer,  the  Ktiuscaiib  bap- 
tized with,  o7 
— — ,  in  motion,  bieath,  spuit,    67,  123 
Awv,  aspuated,  is  Chacon,                 135 
AIM  ruv  oubvw,  51,  56,  231,  254, 

3J6,  344 
. 9  the,  not  lieaidot 

now,  in  Rome  01  Tibet,  but  only 

the  Viciamad)tia,  &c  ,  374 

Aja  —  selt  existing  —  a    name    of 

Biahma,  175 

Ajax,          ^          ^  IS 

Aje-meie — its  ongiu  may  be  Aja,         5 
Akbai   believed  himtselt,  and  was 

believed  to  be,  the  last  A \atai ; 

was  culled  per/eat  messenger  oj 

God,  &c,,  &c,,  354 

— —  asbuiucd  the  litle  ot  Vice- 

geient  ot  God,  355 
his  divinity,  &c.,  yet  behev- 

eis  in,  356 
announced  himself  as  the 

tmtk  A\atai,  putting  back  Mo- 

haiued  a^  the  mntht  357 
poisoned   by  mistake — pic- 

tuie  ol  the  Apotheosis  oi,  35S 
,  the  aiclueiaichy  almobt  ie- 

uved  undoi,  373 
the  Second,  enjoys  only  the 

empty  title  ot  King  (I'adshdhj  ot* 

Delhi,  3o8 

Akuie — peihaps  the  same  as  the 

A  in  e  i  ic  an  S  ache  in ,  25 

Al,  God,  all,  284,  408 

Alaric,  a  supposed  Avatai,  207 

and  his  Goths— Scythians, 

Sacje,  &c.,  273 

believed  hiuiselt  to  be  the 

peison  foietold,  314 

Alb  oi  «/&«,  the,  01  dered  by  Numa, 
to  be  woin  by  a  pi  lest,  61 

Alba,  Mount,  preceded  the  Capitol 
db  the  sacred  nioimf,  291 

• ,  white  sow  ot,  black,         34,  291 

— ,  Sin,  the  natives  ot,  the  Egyp- 
tians, 2<)2 

Vestis,  7<* 

Albau  and  Latin  states,  tiaclition  of 
the,  being  foi  med  of  600  tamiheb,  43^ 

Manact)  to  whom  his  tathei  Bru- 
tus gave  Scotland,  hence  called 
Albania,  400,  401,  412 

Albanians — d  name  for  Bntous,  or 
the  English,  2 

Alchemists,  30 1 

Aldborough,  the  capital  of  the  Bri- 
gautes,  298 


INDEX. 


453 


Page 
Mermen  and  Coundlmen,  whence 

theii  number,  276,  417 

Aleim,  the,  of  Genesis,  01  Wisdom,  256 
— — ,  the  pluial  femmhie  of  AL,  257 
— —  has  a  feminine  teiraination,  291 
Ale-mauni,  the  Franks,  267 

Aleuades  and  Bacchiades,  the,  a 
numeious  and  royal  Gens — pio- 
bably allodial  piopiietors  and 
bookmen,  419 

Alexander,      17,  34,  36,  317,  319, 

320,  356 

conqueied  Egypt  about 

30  yeais  befoie  Chiist,  17 

de  Symbolis  Pythagoii- 

cis  49 

opposed  by  the  Poorus 

and  Henculaa,  117,  118 

— — — ,  the  Genius  of  his  age, 
piobably  sought  in,  127 

,  deciees  of  Fate  reveal- 
ed to,  by  speaking  trees,  165 

— conqueied  the  Sacae  01 

Saxons,  and  lestoied  their  coun- 
try to  the  chiefs,  &c ,  272 

,  believed  to  be  a  divine 

incai  nation,  343,  347 

-* himself  to  be 

the  peison  foretold,  344 

- -"•,  bib    name    fiom    Al, 

Iscka  (Aiabic)  and  avbgoq,  a  man, 

346,  347 

,  said  to  have  been  born 
360,  B  C.,  the  yeai  the  sun  en- 
teied  Pisces  at  the  Veinal  Kqui- 
nox,  ^  ^  346,  347,  375 

1  — ,  asciibed  his  generation 
to  Jupiter  Ammon,  346,  348,  349 

,  declaied  his  wat  a  reli- 
gious  one,  &c  ,  347 

— — ,  an   aeia  of,    in   Asia, 

348,  349,  384 

,  had,   mystically,    two 

fathers,  350 

'  '  •  •,  why,  before  he  march- 
ed, he  was  acknowledged  as  &o- 
veieign  over  Greece,  over  the 
other  dominions  of  Japhet,  and 
piobably  otei  tho&e  of  Shem  and 
Ham,  384 

*•— - acknowledged   by   the 

Amphictyons  as  their  loul,  and 
as  soveieign  of  all  Gieece,  they 
piobably  regaidmg  him  as  the 
new  incai  nation,  423 

.  ab  Alexandra,  51,  64,  76,  79 

,  Pope,  88 

— , vi.,  Pope,  icfused  the 

Empeior  a  grant  of  the  tithes  ot 
Mexico,  &c.,  393 

Seveius,  349 

Alexandna,  22,399,  400 

__*_ 9  colonies  of  Jews,  fioru, 

supposed  to  have  gone  to  Aine- 

•  . . 9  the  philosopher  of, 

Alfied,  the  ti things  of  King,  in  En- 
gland, like  the  divisions  in  West- 
em  Sviia,  and  in  India— Deca- 
polis  and  Deccan, 

— — ,  was  this  fiotu  Al-phie-di? 
His  tithings  were  ecclesiastical, 
and  like  those  of  the  Chinese, 
Algebra— an  unspoken  language, 
,  the  letteis  of,  from  He- 
brew or  Aiabic,  217 

,  said  to  have  been  discovei- 

,  ed,  by  the  Arabians,  in  the  mid- 
dle ages — known  iu  Italy  600 
VOL.  II. 


22 
131 


277 


292 
213 


Page 

veais  —  probably  a  lemnant  of 
the  science  of  the  old  Tuscan 
Angnis  or  Agrimensoies — is  a 
sjm  bo  he  language,  436 

Al£?ebia,  a  pait  of  the  ancient  mys- 
teues,  of  magic,  437 

,  in  the  concealment  of,  an 

example  of  the  spuit  of  mono- 
poly, 439 
Ali,  the  Shahs  of  the  house  of,         207 
— ,  the  folio weis  of,  291 
— ,  the  Imams  of,  like  the  Lucu- 

moues  And  the  12  Cse*ars,  345 

— ,  the  sjfetem  of  the  sect  of,  full 
into  pieces,  when  the  Millenium 
did  not  amve,  351 

Alkadei,  the  Calif,  gave  invefatitme 

to  Mahmud  of  Ghazni,  354 

All  Saints  and  sill  Souls,  the  Mexi- 
can festival  of  advoc a tes  ati&weied 
to  oui,  31,  82 

All  Isouls,  the  festival  of,  at  Flo- 

lence,  68 

All  Souls'  Day — what  the  Irish  call 

the  feast  of  the  Jim  of  Baal,  82 

Alleganies,  the,  312 

Allegoiical  meaning,  the,  held  by 
Plato,    Pantaenub,    Philo,    Cle- 
mens, Justin,  Oiigen,  Philo,         131 
Allegoiy,  the  double,  of  knowledge, 

and  of  the  generative  power,        244 
<  on  Chemfeenni&sa,   as  a 

gaiden,  245 

of  trees  and  letteis,  247 

----------  of  the  tiees  ot  knowledge 

and  of  life,  meaning  of  the,  252 

Allelujah,  same  as  the  lush  Ullaloo 

and  the  Mexican  Hululaez,  27 

Allodial  Tenure,  265,  284,  285 

<•  Lands,   the  lands   paitly 

occupied  by  the  piiests,  and  m 
part  let— not  subtnteudated,  285,  417 
Allodium — al-di-om— laud  of  the 

holy  Om,  284 

Allum  Shah,  i.  e  ,  Al  the  and  Om, 
— Shah  is  Jab— the  God  Omt  the 
worlds  king,  353 

Almarnon,  26 

Ahnaut,  A  lam  out,  01  Almont,  the 
castle  of  the  Assassins,  383,  386, 

388—390 
Almug-tree,  the,  the  wood  of  Mag- 

al  or  Mag-ul — of  the  gieat  God,   203 
Alphabet,  the  fii&t  woid  of,  often 
one,  165 

,  each  leained  man  had 

his  own,        205,  220,  235,  124,  437 

,  the  first  was  the  Arabic, 

ot  numbers,  205,  234 

. .. ,  the  second,  of  Cadmus, 
of  letters,  205 
,  anciently  one  for  all  na- 
tions, 237 

,  the,  a  tiee,  &c.,  371 

-,theTiee,          148,  184,  186 


Alphabetic  wilting,  whether  Known 

to  Homer,  170 

Alphabets,  the  light-lined,  piobably 

not  oldei  than,  2000  yeaib  B  C.,  256 
Alphabetutu  Tibetauum.  SeeGcoi- 

gius. 
Alphnnso  the  Great,  on  history  of 

Jesus  Chiist  lead  in  the  &tars,       145 
AH,  01  atel,  mean&  water,  29 

Alvaiez,  Semedu,  227,  228 

Alwood,  Mr.,  on  Typhon,  230 

Aiuama— Aniomum  —  the  Jeiusa- 

lem  Hose,  242 

Amazon,  (nature  of  the,)  202 

3  N 


Page 

Amazons  the,  at  Athens,  222 
Amba,  the,  of  India,  174 
Ambiose  (St.),  94,  341 
,  the  Alpha  and  Omega 

of,  204 

Ambiohia — the  liquor  of  the  holy 

01  cieative  po^ei  Om,  411 

Amenti,  the  Egyptian,  7 

Ameiica,  2,  22,  24,  33,  35,  38-40 
,  the  puntei  ot,  131 


Amencan   and  Basque   languages, 

analogy  ot  the, 
—   Timity,   the  fathei    of, 

Om-equetunqui, 
Ameiicans,  the,  adoicd  the  Sea, 
South,  ignoiaut  of 

Letter  and  lion, 
• ,  the  Abs  and 

Horse  unknown  to, 

-,  theii  connexion  with 


the  old  woi  Id, 


Jewish 


&c., 


27 

23 

30 

33 
35 
37 
39 


known  to, 

_ }  supposed  to  be  co- 
lonies tioui  Tauaiy,  &c ,  40 
Amict,  an,                                     64,  79 
Amid,  the  promised  desire  of  ell  na- 
tions,                                    291,  344 

,  eveiy,  had  a&'ai  to  announce 

hisbuth,  95,96 

Amida  or  0m)  to,  maxiinus  Deub 

Japonensmm,  243 

Animiauus  Maicellinus,  159 

Ammon,  Jupiter,  the  hame  as  Ado- 
nis, Aty>,  and  Osnis,  102 

,    the    &uu   at    the 

Equinox,  1 10 

Am  mon  or  Om-an,  homo,  man,       168 
Araraoni  Seivatoii,  110 

Ammomus  Saccas,     42,  118,  130, 

138,  139,  443 

•  ,    his    attempt  to 

unite  all  sects,  131,  447,  448 

Amotnum,  the  Jerusalem  Rose,        242 
Amot  01  Koma,  ib. 

Amphibolub— the  Pallium  '  230 

Amphictyon   is,  Am-phi-iction   01 

Ixion,  422 

Amphictyouic  council,  the,  proba- 
bly iegu]ated  the  sacied  lettei,  in 
which  all  matteis  under  its  cog- 
nizance were  recoided,  437 
Ampbictyoiis,  the,    277, 375,  380, 

384,  419 

•       ,    the  council  of,  un- 
affected even  by  the  invasion  of 
Xerxes  422 

would   be  disui- 


teiested  mediator*  when  diffei- 
encesaio^e,  it  was  then  inter- 
est to  pieserve  peace,  for  the  m- 
ci  ease  of  the  pi  educe  of  the  land ; 
intei dieted  the  Phocian  war;  ac- 
knowledged Alej^ander  as  then* 
loid;  the  Areopagus  amenable 
to,  423 

when    necessary, 


exercised  a  paternal,  &c.,  power, 

beneficial  to  all  the  states,  433 

Ampulla,  the  \essel  of  the  wisdom 

of  Om,  302 
,  the  oil  of  the  holy  or 

creative  power  Om ,  411 

Amulets  and  thauiib  retained  in 

Italy,  92 

Anacahpsis,  the,  22 

Auagiamh  aud  metathesis,  oiigm 

ot,  185,  246 
and  Acrostics,  305 


454 


INDEX, 


Page 


Aiu-moi  (in  Ireland),  the  temple 
of,  has  a  ciicle  of  48  pillars— the 
number  of  the  ancient  constella- 
tions— and,  within,  a  circle  of  9, 
to  shew  that  9  cycles  were  pass- 
ed, or  that  the  9th  was  ar lived, 
when  the  temple  was  built,  402 

Anaxagoias— on  the  design  of  the 

earth's  inclination,  314 

Ancients,  the,  calculated  by  whole 

numbeis,  329 

— — —  the  recondite  doctrines 
of,  appeal  fanciful  when  taken 
without  the  system  of  which  they 
foi  med  a  pat  t,  408 

,    the,    supposed    to    hate 

Icuown  not  ouly  the  high  btauch- 
es  of  Geometry,  &c ,  but  Algebra 
also,  436 

Ancile,  the  famous,  sent  by  Pallas 
to  Numa — this  shield  was  to  be 
the  piotectoi  of  the  etemal  city,   440 
Auddlusian  Pilot,  the,  30 

Aude.-.,  the,  39,  312 

Andiada  La  Ciozius,  P.,  Ii8,  243 

Andrew*i>,  St.,  Cioss,  30 

Andiogyuous,  generative  power, 
the, — the  moon  boie  the  same 
name  as,  337 

•  like  God — man   sup- 
posed to  be  cieated  double,  male 
aud  female  iti  one  pei  son— side 
by  side,  like  the  Siamese  boys,     397 
Ange  de  S.  Joseph,  fathei,      "  77 

Angel*,  fallen,  the  pi ototype  of  the,    88 

of  God — the  nations  divided 

accoidmg  to  the  number  of,  i.  e. 
piubably,  according  to  the  stars 
or  72  constellations,  410 

Anglo-Saxons,  the,  began  the  yeai 
on  Dec,  25th,  and  were  better 
skilled  in  astiouomy  than  the 
Greeks  and  Romans,  of  Caesars 
time,  ]35 

Angouleme,  Ddchesre  d%  70 

Animal,  eveiy,  a  miciocosm  of  man, 
&r.,  430 

food;  none  eaten   in  eaily 

times,  147 

Animalcule,  the  minutest  imagina- 
ble, a  ujiciocostn  of  the  one 
above  it,  &c ,  336* 

Animals,  none  saciificed  in  eaily 
times,  147 

,  plant*,,  &c.,  believed  to  be 

toi  naed  of  both  seie&,  398 

• '  •  -",  uiihatisfauoiy  theories  to 
account  foi  the  adoration  of,  by 
i  he  Fgjptians  and  others,  437 

Anna  Peienna,  Visstei  of  Dido,  91 

,   Sa    M'jtei  of  the  Viigiu,  or 

Petionilla,  91 

Ansai  01  helpeis — in  the  72,  who 
absi-ited  the  prophet  at  Medina, 
we  haie,  piobably,  the  Jewish 
Sanhedrim,  the  Auphyctiuus  ot 
Gitece,  and  the  Caidiuale*  ot 
Rome,  380,  383 

Anntra,  an,  01  Outar,  au  age,  134 

Antediluvian  yeai,  the,  was  3L.O 
da>s  longr,  and  the  mouth  30  dajs 
long,  321—326 

Authom,  piotessor,  J14 

Antioch,  Alexandria,  and  Rome, 
the  capitals  of  the  thiee  paits  into 
which  the  Kingdom  of  Satui  n  was 
divided  among  his  thiee  Sons — 
Jupiter,  Pluto,  and  Neptune, 

399,  400 


Page 


Autioch,  Alexandra,  and  Rome,  the 
chioN  of  the  three  Patnaichatets 
of  the  Chiifetian  \voild,  leuided 
at,  400 

Aotiochus—  the  claim  attempted  to 
be  set  up  by,  54 

Antiquities  of  Mexico,  &c.,  21—41, 

74,  161,393,  430 

Antonius  —  the  pretended  founder 
of  monastic  institutions,  46 

Antony  called  himself  the  new  Bac- 
chus, &c  , 


Antiustiones,  the,  01    Fideles   or 

Diudes  01  Druidi, 
Anubis, 
Aom-ia-ania,  the  Mexican  place  or 

country  ot  the  Self-existent, 
Aou,  peihaps,  1#N  agnu9  with  the 

t  a  pien\,  Tangut, 
Ape  01  monkey,  atid  Biahrain,  the 

same  woid  in  the  Indian  lan- 

guage, 

Apex  —  the  mitre  is  the, 
Aphanasia,  the,  of  Quecalcoatle, 
A-<fy>ae$—  the  boat, 
Afao-hry  —  the  holy  ^—  608, 
Apis  or  the  Bull,  the  emblem  ot  the 

cieathe  power,  fiom  Ab  01  Ba, 

the  father, 


346 

277 

79 

23 


9 

53 

26 

209 

tb. 


414 
401 

Apocalypse—  the  ciucifiedof  the,  in 
Egypt,  14,  J5,  118 

-  ,  the,  turns  on  the  tri- 
umph of   the   Lamb,   over  the 
powers  of   hell  and   daikness, 
fixes  the  yeai  to  360  days,  1  10 

-  ,  is  filled  with  praises 

of  the  slain  Lamb,  240,  241 

--  >t  the  number  144  cele- 

biated  in,  241 

Apocrypha,  the,  disliked  equally  by 

the  Jews  and  by  Christian?,          125 

-  ,    has  the  mythos  of  the 
ciucifixion,&c  ,  which  proves  the 
mythob   w«»s  a  seciet  docttine, 

134,  232,333,441,  442 

-  ,  the  books  of  the,  pio- 
bably written  to  pieseive  the  se- 
ciet  dottnne,  233,  441,  442 

Apocrvplial  Gospels  i»  one  of  the, 
Jetsu*.  said  to  be  the  son  of  a 
D>er  01  Painteij&c.,  '  7 

Apollo,  202,  213 

-  -  Killed  by  Pjthon,  and  be- 

wailed by  thiee  women,  102 

-  of  Clai  os,  Pythagoras  a  fol- 

io wet  ot,  103 

-  of  Miletus,  prophecy  of,        177 
.............  ,  entombment  and 

resunection  of,  145,  ISO 

"•    ,  the  da/nce  oblique  of  the 
piiestsof,  179 

'  .  ,  a  hyperborean  island  said 
to  have  adoied,  262 

-  and  Olympian—  then   con- 
nexion, 345,  347 

-  described  as  accompanying 

his  lyie  with  the  dance,  &c.,         425 
Apologue,   zenigma,  allegoiy,  &c, 
the  custom  ot  conveying  know- 
ledge by,  once  prevalent,  COO 

Apostles,  the,  42,43,46,71,77 

-  became  Divi,  80 

-  '  Cieed,  the,  42,  89 
Apotheosis,  the,  of  Pagan.s,  cano- 

nization of  Saints, 

,  ot  Akbar, 


Appius, 

Apples  of  love,  the,  presented  to 


81 

358 
86 


Page 

the  male,  in  the  gat  den  of  de- 
light, 249 
Appollonius  Tvaneius             ^  J 
Apnl-tool  atid  Mtivddy  febthals, 
the,  equally  celebrated  in  Butaiu 
and  in  India,                          106,  26J 
Apuleiub,                          61,  76,  78,  79 
AquauUh,                                  J39,  144 
Aiabia,                                                 15 

Felix,  19 

,  We&tein,  134 

,  the  cams  ot,  179 

,  other  alphabets  founded  on 

that  of,  205,  220,  221 

,  an,  in  Noith  India,  235 

,  two  laces  in,  274 

A  i  ablaut,  the,  77,  211 

...   aud    Scandinavian    Sacas 
from  Noith  India,  225 

•  ,  tiaced  tium  an  Aid-bid 

on  the  Indiib,  274 

—      ..      }  the,  Afycbid  haid  to  have 

been  disco leied  by,  13t 

Aiabic,  the,  175 

aud  Hebrew,  the,  the  same, 

153,  23* 

— — ,  the  old,  allegories*  in,  on 
tiee  of  knowledge,  &c,,  160 

•   ,  duplicate  lelteis  of,    foi 
numbeis,  166,  185,  235 

•,  the  old,  of  JSlohdiued,  now 

not  commonly  uudei  stood,  167 

,  the,  anciently  Cube,    205, 

213,  234,  237 

. — ,  notation,  i educed   to 

Ibletteis,  214 

"  •  numeials,   the  28,   would 
stand  for  more  woids  than  die 
wanted  tor  a  universal  language,   220 
,  the  pieseut  characters,  in- 
vented  300    jears    after   Mo- 
hamed,  237 
Aiabh,  Bedoweeu,  4 
Arago,    M.,    ndicules    Winston's 
Theoij,                                        3JJ) 

*iS   J/utoty  of  Comets  wiitteu 

to  calm  the  traii  ot  the  Parisians 

333,  334 
Aiaiat,  Mount,  1ft,  321 

,  the  Il-avratta  of  ludia,   18,  411 

— — ,  placed  by  the  Samaritans     „ 
HI  Sereudive,  229,  288 

,  Naubauda— Mount  of  the 

Ship,  292,  411 

,  Ship-cabled   Mount,    294, 

333,  334 
Aiaxes,   the,  Aras,  Bo,s,  Kafe,  or 

Cyrubiivei,  231 

Arcadia,  Nuimdia,  Etrui  la/fartuiy, 
&c ,  the  same  form  of  govei  nment 
anciently  pievailed  in,  4'J1 

Aica-pohs,  place  ot  deposit  of  i>a- 

cied  things,  242 

Ap%«,  the  ship  In  which  the  germ 

ot  animated  nature  was  saved,      ll<> 
Archbishop,    an,    in    the   Komi&h 
church,  though  elected  by  buffia- 
gans,  mu&t  have  the  pallium  (\  om 
the  vicar  of  God,  231 

Aich-Druid,  the,  in  Gaul,  hdd  out 

his  foot  to  be  kissed,  55 

Archdruid  or  Supreme  Pontiff,  the, 
of  Britain,  probably  had  under 
him  three  aich flame ns,  416 

A/3^— divine  wisdom,  242 

Archflameus,  the  three,  of  Yoik, 
London,  and  Cailcon  (Chestei), 
became  Aichbishops,  when  Lu- 
cius was  convened,  400 


INDEX. 


455 


Page 

Aichieraich,  Noah  the  first,  and 
hi*  thiee  sons  Archierarchs  aitei 
him,  361 

--  --  _the  rights  and  piivi- 
leges  of,  giadually  acquit  ed  by 
the  Hieiai  ch  of  each  nation;  and 
the  distant  Lord  was  at  last  for- 
gotten, 380,  381 

--  f  theie  piobably  was  an, 
with  a  council  of  12,  and  a  se- 
nate of  72,  in  eveiy  country, 
under  a  Pope,  422 

Aichieiaichical  goveinment,  the 
riibt,  piobably  left  tow«&,  &c  , 
to  then-  own  management  — 
hence  the  free  states  of  Gieece 
and  Italy,  366,  123 

---  ,  if  the, 
was  established  befoie  the  flood, 
it  would  revi\  e  after  it  —  the  few 
petfeons  remaining  would  leadily 
submit  to  its  supeiionty,  439 

Aiehieiarcbs,  three,  ate'the  death 
of  Noah,  hit)  thiee  sous  became; 
one,  peihaps,  at  Oude  01  Baby- 
lon, foi  Asia  ;  one  in  Egypt,  for 
Africa,  one  at  Rome  01  Thebes 
in  Boeotia,  for  Europe,  399 

Aichierarchy—  very  natural  foi  an, 
to  au.se,  and  that  it  should  ex- 
tend its  paternal  influence  over 
the  whole  woild,  373 

•  •  i  ,  the  first   may   have 

ansen  befoie  the  sun  enteied 
Aries,  in  the  seia  of  Buddha,  and 
have  continued  during  many  ge- 
net ations,  399,  400 

—  .........  .,..,   the,     abolished    by 

Chi  ist  and  Ci  ifetna  —  that  of  Rome 
and  Tibet  almost  the  same,  438 

Aichieribt,  the,  (of  India,)  may 
hate  been  a  king  —  hence  the 
Aichieiaichy  may  have  disap- 
peaied,  *  370 

Aichimedes  and  the  Syiacusans  — 
the  foot  measuie  used  by,  403,  404 

Azdbhii  Kbn  Babec,  author  of  the 
play  called  Tables,  318 

Areopagus,  the,  of  Athens,  courts 
like,    ausweied   to  a    lodge  of 
ftteemabonh,  &c.,  419 

..........  ,  was  the  high  eccle- 

siastical court,  &c.,  but  amena- 
ble to  the  Amphictyous,  423,  424 

Aigha  —  seipcut  —  emblem  of  the 
female  geueiative  powei,  113,  174 

Argheus  —  au  umveisal  spit  it  —  evi- 
dently the  luoian  Aigha,  301 

Argonaunc  Expedition,  the,  105 

......  •  .....  •  —  ,s,  new,  every 

600  ycais,  believed  in  by  the 
vulgar,  despised  by  the  enlight- 
ened, 339 

my  stei  ie&,  114,115 


Aigonauts,  the, 

-  ,  &c,,  new,         136,  193,  303 
Aihiraan—  the  evil  punciple,  83,  88,  106 
Aries,  i38—140 

—  ,  the  equinoctial  sign  changed 
fioin  Taurus,  to,  befoie  time  of 
Moses,  105,  106 

—  .........  personified, 

called  the  Lamb  of  God,  applied 
to  Jesus,  and  worshiped,   107, 

108,  110 

—  j  the  worship  of,  the  worship 

of  the  MIU,  112 

-  ,  till  the  equinoctial  sun  pass- 
ed into,    the  wo  ild  may  hare 


Page 

been  ruled  in  peace,  by  the  Arch- 
iciaich — till  the  festivals  icquir- 
ed  collecting,  &c ,  399 

Arietic  cycle,  in  the,  we  have  Noah 
and  his  wife,  and  Shem,  Ham, 
and  Jap  net — a  new  Trinity  eveiy 
1800  yeais,  at  first,  &c.,  397 

Amtiteb,  Sacetdoturn,  the,  &c,,  3 

Autocracy,  the  sacred  and  mili- 

taiy,  417 

AiNtophanes,  1J>'9 

Aristotle,  153,  314 

• ,  the  first  who  wrote  ou 
Greek  grammar,  195,  196 

,  the  alphabet  of,  220 

,on  the  length  of  the  year,  319 

1  •  '-,  on  the  ti  ibute  in  Greece— 
a  tenth,  417 

'••  classes  Dancing  with  poe- 
try, mu&ic,  and  painting,  as 
equally  an  imitative  ait,  425 

Aii&toteliaa  philosophy,  the,  once 
as  little  doubted  as  the  Newto- 
nian is  now,  333 
Arithmetic  (high),  literal  wilting, 
astronomy,  &c.,  originally  con- 
stituted the  mysteries,  439 
Aijoon,  the  coubin  (01  bioihei)  of 
Ciibtna,                        337,  241,  242 

or  Jnana,  the  assistant  to 

Ciistna,  242 

Aik,  the,  361 

of  the  Covenant,  10 

,  the,  Noah,  and  Thebes,  have 

the  same  meaning,  12,  13 

of  the  Mexicans,  27 

,   increase  of  the  8  persons 

saved  in,  in  100  years,  &c  ,  395,  439 
Aika  (Ap%a)  in  Javanese — the  sun,  222 
— ,  the  ancient  temple  of  Jaggei- 

naut,  at  Kanarak,  so  called,          261 
Arkite  Athene,  i,  e.,  Divine  Provi- 
dence, 1 14 
Aimeaia,                                      4,  321 
Aiuieuian  Chiit»tians,  the,  tuiued 
to  the  sun,  m  prayer,  89 

language,  the,  oiiginally 

the  same  as  the  Zend  acid  the 
Pahlavi,  237 

Arnobius,  64,  80 

Arouma,  the,  242 

Aioma  and  PJethrou, Egyptian  and 
Greek  standards  of  square  mea- 
ts we,  406 
ApccfAct,  the  sweet  smell,  a  flower, 

pushpa,  242 

An  an,  the  isle  of,  &o  called  from 

Arhan,  consort  of  Buddha,  287 
Anian,  118,  230,  272 
Aitaxerxes  Memor,  317 
was  addicted  fco  the  in- 
effable mysteues,  348 
Arteng,  8 
Arthui's  (prince)  ratcnd  table^  Sac  , 

the  mythos  seen  in,  349,  356 

Aiticie,  the  emphatic,  is  often  the 
name  of  God— Al_  (Arabic} ,  Pi 
(Coptic),  n  01  »  o^»  (Heb.j,       200 
Aitiuiodoius,  2b2 

Arungabad,  the  Shufeek  01  Sophee 

or  Rhymer  of,  182 

Aseanius  and  the  Laviman  colony,  433 
Asenath,  the  wife  of  Joseph,  1 10 

Ase$t  old  Latin  coins,  without  in- 
scriptions, having  the  head  ot  a 
young  man,  and  a  wheel  with  6 
spokes,  &c ,  433 

Asheia— tenths*  tithe,  193,  371 

."  ••  i  •" ,  the,  (restored  by  Moha- 


ined)  established  by  the  Cahft ; 
the  (Mohamedan)  woild  thus 
made  as  happy  as  undei  the  fiisc 
Hieiaichy,  377,  379,  380 

Asheia,  an,  &et  up,  by  Abraham,  in 
Beei&heba,  29-1,  d71 

Ashie,  the,  weie  buint  by  Josiah,     )71 

,  weie  peipetual  alma- 
nacks, 372 

Ash-Wedne&day,  Shiovetide,  &c  ,      ft*,1 

•  ,  the  ceremony  ot 

putting  ashes  on  the  head  on,  « 
continuation  of  the  festival  of  the 

fordiddia  of  the  Romaic,  92 

Asia,  4,  25,  39,  66,  69,  70,  7o, 

120—122,  312 

—  and  Africa,  the  wandering 
tribes  of,  readily  came  over  to 
the  Mohamedan  faith,  207 

— »  ouce  a  fief  depending  on  Sc^- 
thia,  262,  372 

— ,  an  asra  of  Alexander  aiose  in, 

348,  349,  ^4 

— ,  the  conduct  of  the  nioiiaichb 
ot,  towaids  Europeans,  not  un- 
derstood—  it  aiises  iiom  sup- 
posing themselves  descended 
from  the  fiist  thiee  monaidi>, 
the  sous  of  Noah,  35V 

Asia  Minor — the  whole  of,  pioba- 
bly,  was  Mysia  or  mystic  land, 
the  land  of  Room  in  it  aie 
Calinda,  Calamina,  and  Cahda, 
places  of  India,  connected  with 
the  mythos  of  Araiat,  412 

Asiatic  Journal,  the,  3<V2 

t  on  the  Mi- 

crocobtn  among  the  Chinese,  398 

Res,eaiche&,  the,  7, 67, 103, 

104,   122,  181,  214,  219,  225, 
236-238,  240,  260,  261,  287, 

371,  398,  429 

Society,  Transactions  ot,  14b 

Aspeti,  the,  Eadha  or  E,  in  the 

Fiee  alphabet,  149 

Aspersono,  the,  foi  spiinUing  the 

people  with  holy  water,   a  Pd- 

gan  custom,  $1 

A&je,  asue,afeh«es— gtores— a  kind 

ot  cele.stial  globes,  Ac.,  193,  1^4 
Ass  and  Horse,  the,  unknown,  in  a 

state  oruatme,  to  the  Americans, 

betoi e  the  at n\ al  ot  the  Spaniard^,  ,i."» 
•—,  the  golden,  of  Apitleius,  7h 

Assaceni  01  A>taceni,  the,  who-f» 

capital  was  Md^saca  or  Ma^sana 


the  great  Saca  / 

Afcsasbin,  evei),  might  be  a  bo- 
phce,  3iU 

--  1  the  Society  piobabl)  not 
called  !>o,  trom  being  a  murderer 
one,  but  a  murdem  fioui  it, 
called  au  ajsawn,  384 

Absassiiis,  the,  348,  381—392 

-  ,  Dinids,  Magi,  &c., 
piactibed  the  rite  of  baptism,        248 
,   their  histoiy,  ac- 


coidiug  to  Von  Hammer,  is  a 
ma^fe  ot  straight  forward,  pure, 
unadulterated  wickedness,   382,  389 
.........  ,  why  every  where 

found,  383 

jcousideied  a  dynasty 


by  D'Herbelot  and  0eguines,  as 
an  order  by  Hanimei,  : 

-,    were    profoundly 


verged  iu  the  mathematical  and 
metaphysical  sciences  j  their  faaa- 


456 


Page 

ticiMn,  ind  the  letisOi  foi  then 
I*-  T^matiors  the  but  mug  or 
then  \\oilo,  &c  ,  389 

i^Tsteiii".,  thtu  doctune  tuight  in 
ce  et  v\  h  it  w  is  it ? — the  seciet 
('uttnnt1-  of  SopheiMa  >  390 

,    then    do(tiiue;s   of   the 

rnciuiips\chosis  and  a  di\me  m- 

<.  11  11  ition,  391 

\^ouis  and  Dew  tahb —  wai^  of 
Lustm  \\ith  the  lebelhous,  83 


s,  tbt, 


,  out,  it   duelling    in 


330 


333 


198 

157 


Y-n,ind  knowing  ot  the  connng 
ot  the  comet,  £c  ,  333,  3. 

Vtionomical  Society  the,  will  11- 
dicule  the  subieet  ot  Comets,  as 
heie  tieated, 

Vtrouomy,  the  knowledge  of,  pio- 
hably  long  preceded  that  ot  sylla- 
ble letter, 

As\^d — hoi  be — fiom  As,  to  tat, 
Atarnehk   DtchowaTni,    the   histo- 
narj,  dnected  by  the  AIo^ul   to 
seaich  the  libianes  of  the  I*>h 
luatlitts,  at  Alamout,  incl  to  de 
oy  evei\  thing — then    instiu 
its,   &c — which  tould  make 
iwn  the  tiuth,  389,  390 

aasnu  Cieed,  the,  43,  93 

J  nasms,  4%  367 

S'leism   and   Deism,   the    Nyai/a 
nd  Vedanta  philosophies  so  con- 
ideied — then  advocates  changed 
ides, 
leibtici1      stem   of  quoting    on 


^e    Satd3,    Salons    01 
:  so  called  by  the  rol- 
f  Cnstna,  «^c  ,  ^28 

145,  2U4 
BD  a  Pythagorean  dancer,  425 

the,  \veie  divided  into 
tstes — the  saceidotal  no- 
r"  raeis,  trades- 
the  slaveb  or 

418 

47,  97,  418,  419 
<  '     of,  117 

i    i      ot,  212 

veai  of,  was 

319,  320 

* '     pigus   of,  we 
'        the  Amphic- 
ndiny  legibla* 


428 


At 


tire, 
tibaftira— 


«   <  tom-like  geim   so 
in  cnt, 


350 


398 

I.  ,  S12 

nap   tl,<  i     nd  of,  39,  40 

tii>  >d  winch  drowned,  306 
^ui  L     1  i\e  bien  bunk  by 
i  or  <*p  nal  shocks,  311 

t,  the,  of  Pythago- 
r«ue  been  learned  by 
*  tiira  fro  i,  Mo-es,  399 


101,  171 


,  the  Do\e  then  btind-id,  118     ] 

A  tPioids — one     planet     piobabU  j 

-pin  into  the  torn  new  ones,  H5     ' 
V  ttioth,       Vstditt,      Eobtrt,     01 

f?  .rf,  .  -Q      ^n 

Jr  1s It  1 ,  Oo,   Of 

— , fiom 

UK  103 

\  tit     Air  ,      149,  165,  166,  215, 

218,  237 

X'-timiumcit),  the  ancient,  moit 
molnbl}  light  in  then  prat- 
H  < ,  tliau  the  modem  in  their 


Atonement,  puMuou*  docuine  ot 

the,  203,  3o7 

^tieus    father  of  the  Henclidcc         119 
Atieiifc,  in  the  tine  ot,  the  motion 

of  the.  fiimament  had  changed,      31  i 
Atn,  fathei  ot  the  HLncfiLis"  11^ 

Attains   ^kiuc;'  —  giiminn    btou^hfc 
by  his  ambassidoi  —  Ctdtes  Ma- 
lote's  —  to  the  Roman  Senile,          195 
Attica,  Ionia,  and  Etiniia,  tht  cor- 

ttdtiated  towns  or  btites>  of  ^4 

Attila,  375 

At\s  102,  104 

-  ,  ^j'Spen^'A  m  hgtn,  104,  106 

-  ,  i  -used  on  thud  di\,  106,  122,  14o 
Atjsts,  Adonises,,  &.c  }  &c  ,  put  to 

(ltith,(^c,  142 

Atzala  hutem  7 

Aubc,  an,  "9 

Augui  —  v  hen  an  Etiuscan  began 
his  divination^,  he  lose  in  tht, 
stillness  ot  niidnisht,  to  detei- 
mme  tht  hint*,  of  tni  cek^tia' 
temple,, 

\UEtunes—  unceitiin  how  the  Ro- 
innn  piiestb  cot  the  cuttom  e^tv 
bh&hed  ot  taking  them,  befoie 
any  assembly  could  proceed  to 
bnainess,  &c  , 

Auguis,  the,  then  power,  52, 

,  the  littms  ot,  becauit 


407 


407 
o3 


78 


the  crosier, 

Augusta,  70  cities  so  called  in  ho- 
nour or  Augustus  ,  piobablj  these 
were  72  ecclesiastical  tapitalb  of 
districts  into  which  the  empire 
was  divided,  42 ] 

Augustine  01  Austin,  22,  37,  58, 

65,  74,  76,  367 

sent  toBntaiu  tocoinert 

the  natives,  93 

De  Esu  Agm,  ^c  ,  104 

converted  the  Saxons  of 

Kent,  281 

,  on  the  Antedilmian 

and  on  the  inteicalarj 


days, 


-on  a  month,  as  ^0  da\s, 


320 


^21,  326 


Theodoret,    Basil,   and 


pope  Innocent  I  ,  on  tht  Chris- 
tian uj^btine^,  &c  s  441 

Augustitnans,  the,  76 

Augustus,  a  title  given  to  the  Nile,     54 

-  ,  Octauus,  54,  56 
',  the  Aicav  TO>V  atccjav  — 

theGtums  of  the  Ninth  Saeculum, 

56,  251 
was  called  Onus,  80 

-  ordered  the  Compitales 

to  be  honouitd  with  gai  lands,        90 

-  elected  the  temple  of  Ju- 
piter To  u  an  %  91 

•    ,  (U«cnbed,  by  Horace,  as 
the  son  of  Miia,  357 

-  -  Co^ai  offeied  up  300  hu 

nnn  victims,  in  one  night,  at  Pe- 

ru gio, 
Aulaif,  killed  by  black  Gauls,  aud 

by  sttbanos  ' 
Auia  placida,  made  into  St   Aura 

and  bt   Placida, 

-  ,   Amma,  01   Holj   Ghost  —  in 
anueut    times    ilwa\s  female  — 
pioceeded  fiom  the  To  Ov, 

\uiehan, 
Aunculai  Confession, 


enables  rogues 
to  tyranni^t  o\cr  fool*,  74, 


416 

304 
85 


397 
HI 
34 


A^tiaha,  2,  34 1,  4ir' 

Austiia  and  Russia,  the  empeiois 
ot,  pi  obibly  actuated  bv  the  mv- 
thos  ot  legal  descent  fiom  Noah,  354 

\uthoi,  the  light  or,  to  the  name 
of  a  Chnstian,  120,  441) 

,  objett  of,  not  to  attack 

leligum — his  wish  to  be  impai- 

,  a  futuie  life  awaited 

b\,  with  hope  and  humble  resig- 
nation, 30S 

,  aftuins  the  tiuth  of  no 

moit  of  Mr  Winston  s  Astern, 
thin  what  he  e\piebsly  mentions 
a1-  idoptmg,  4o3 

,  wishes  to  be  consider - 

td  a  niLinb^r  ot  the  Ktltctit  oi 
Philaltthtiii  sect,  44c 

,  whethti,  lie  was  tully 

siti^htd  with  the  e\idtnct  ot 
Iitnasus,  th.it  Jestib  Chiibt  wis 
nut  ciucihed,  44(^ 

\utuininl  Lqumox,  bi 

Avitdi  ^i^piohiblv  \bbi-fui),  14, 

38,  39,  51 

.,  Moses  an,  14 

,   Nero  claimed  to  be  the 

lenth,  54 

— — — — ,  the  ciuufixion  ot  evety,        life 

,  the  new,  the  lollowcib  of, 

piotected  by  amis,,  219 

• ,  the  tenth)  chiet  of  the  A&- 

sassbins,  tame  fiom  GhiUn,  231 

,  Gengib  Khan,  by  his.  paiti- 

tibaiib,  made  out  to  be  the  lenth,  35^ 
—    •..   ,  tht  last  believed  to  be  \et 

to  come?  3o4 

Avatais,  40 

or  mcai  nations,  8 1 

,  eight  in  Sum,  13^ 

• '  - ,  all  Asiatic  pimces  pietend- 

cdtobe,  207 

• ,  the  ten>  248,   ^ol 

,ot  Cnstna, Clnist,  and 

iMolnmed,  iYt 

A\ibub  hgneis,  or  on  stems  of  tin. s,  24(> 
A\is,  the,  mav  have  been  suddenly 
changed,  as  the  bouk  ot  hnoch 
sa}s,  310,  313,  332 

,  m  ly  have  been  changed  9 

by  various  bhotks,  311 

— ,  sudden  change  of  the  eaith's 
— the  year  changed  in  conse- 
quence, troin  360  to  36o  da}s, 

,  changed  at  the  tune  of 

the  flood,  and  almost  all  the  an- 
cient Icainiug  ot  the  world  lost,  438 
Ayodia,  the  p 'ace  oj  wisdom,  188 
Ayoudu,                                 16,  21,   ^6 

or  Oude,  122 

,  language  of,  156 

,  Labtein,                        16,  181 

,  Westein,  36 

^}iib  or  Job,  book  of,  fioni  Uppei 

India  to  Arabia,  12S 

Azoies,  the,  3  > 

Aztekan,  the,  26 

A/tekfc,  tht  il 


JB  and  v  pei  mutable  in  bansuit,        226 
Baal  01  Bel,  74,  82 

,  pnescs  of,  74,  87 

ib  bdmhin,  82 

Babel  (towtrofj,  24,  2o,  27—29,  324 


1VDEX. 


457 


Page 

Baber,  Mi.,  262 

Babington,  Di.,on  Tamil  01  Tamul 

chaiacters,  148 

Babylon,     12,  28,  46,  48,  97,  133, 

146,  171,  360 

-,  mythob  of,  in  Mexico,  28 

-,  bcailet  Whoie  of,  46 


-,  compass  of  the  walls  of,  360 


fui  longs,  same  as  the  year  of  360 
days,  "  317 

,  built  by  Xisuthius's  chil- 

dien,  322 

-  or  Oude,  the  Aiclriei  arch- 


son  of  Noah— mav  have  i  e&ided  at,  399 
Bacab,  the  Son,  in  the  Mexican  Tri- 
nity, 32 
Bacchus,      6,  8,  9,  19,  23,  28,  40, 
59, 103,  104,  106,  112,  137  164, 

202,  224,  265,  271,  292 

,  the  Giecian — an  Egyptian,    19 

cut  in  pieces  on  Mont  Marte, 

59,  85 
-,  tomb  of,  became  chuich  of 


St.  Baccus, 
woushiped  as  St  Denis,  at 

Paiis — as  Liber  or  Libei  ms,  at 

Ancoua, 
,  the  temple  of,  now  chuich 

of  Holy  Libenus, 

~,  Adonis,  and  Obins,  were 


74 


84 
91 


98 


all  incaiuate  Gods, 

was  a  pet  Bonification  of  the 

Sun,  100 

,  his  bhth-place  disputed — 

was  worshiped  chiefly  at  Telmis- 
sus,  102 

,  conque&ts  of,  like  Plagues 

of  Egypt,  105 

jailed  OD  the  third  day,        122 

,  the  beaich  for  his  members, 

136,  142 

strangled  the  seipent,  144 

called  Libei ,  Boc,  book—- 
and, in  Siam,  Kiakiak,  163,  164 

,  orgies  of,  166 

— — — ,  monogiam  of,  Mn=650, 

187,  223 

,  was  Buddha,  Noah,  Menu, 

Janus,  223 


-,  Biomos,  Biunaa,  Piroma, 
Pi  Biama,  243 

,  libei,    letteis,   language, 

•» logos,  liuga,  wisdom,  244 

,  was  wine.  Ceres  bread,        253 

,  Deo-niSbi,  288 

was  Om-adios— the   holy 

Om,  302 

,  Heicules,  Jove,  there  never 

was  a,  351 

,  the  Nyssiau  dances  sacred  to,  425 

Bacchuses,  &c,,  put  to  death,  &c.,     H2 
Bacon,  Rogci,  165,  280,  342 

}  on  the  knowledge 

possessed  by,  246 
}  piobably  a  Rossi- 
crucian,  301 

•  •  •    • ,  may  have  known  of 

the    distuibing    foices    of    the 
comets,  &c.,  335 

9  the  Biazcn  Head  of, 

&c.,  349 

Bactiia,  the  Sacae  postebsed  them- 
selves of,  4 
Bad,  a  name  of  Buddha,                  162 
Baden— curious  secret  prisons  un- 
der a  convent  at,                            301 
Bagdad,  in  the  meeting  of  Jurists 
at,  in  1011,  the  proceedings  were 
secret;  why'                               359 
VOL.   II. 


Page 

Bagdad,  the  Calif  at,  piobably,  paid 
ti  ibute  and  did  homage  to  Gengis,  383 

,  at  a  gieat  meeting  at,  in 

A  H  ,  402,  the  claims  of  the  Fa- 
te*mites  to  the  Cahfate  declaied 
null  and  void,  385,  386 

Bagpipes  (Scotch),  91 

— —of  Calabnan  shepherds,  90,91 
Baidh  or  Vaedh,  a  ptophet,  225 

Baids— vates,  fates—^/fer*  of  truth 

01  wisdom,  10. 

Bailly,  3,  140 

—  on  Chinese  letters — division 
of,  into  fives,  215 

on  the  leanuug  of  the  an- 
cients, 246,  444 

— ,  on  the  fiist  lace  ot  nieu, 
after  the  flood,  having  been 
situated  east  ot  the  Caspian  Sea 
— in  a  countiy  between  40  and 
50°  of  Noi  th  latitude — possessed 
of  profound  wisdom,  ot  elevated 
genius,  and  of  an  antiquity  fat 
supenor  to  the  Egyptians  and 
Indians,  444 

iidiculed  by  Su    W.  Jones, 

&c.,  foi  teaching  that  man  wau 
created  in  Taitaiy,  445 

Bala  Raja  of  Gujeiat,  221 

Balaam,  the  prophecy  of,  97,  98 

Balbec  (Bal-bit,  house  of  Bal}3  the 
temple  at,  has  40  pillais,  402 

Balbi,  M  ,  on  Chinese  i  elated  to 
Hebiew,  148,  155,  156 

,  ou  the  Buddhist  ieli- 

gioa,  289 

,  on  the  weeks,  &c,,  of 

the  Mexicans,  Javanese,  &c.,  316 

Bal-Ii,  the  ciucified  God,  122,  206, 

259,  288 

Baliism,  the,  of  Ceylon,  and  the 
Bai  tan  fries  ot  h eland  and  the 
Highlands  of  Scotland,  289 

Bahji,  Bain,  or  Balju,      115,  118,  288 

Balk  and  BoUiaia  both  called  Cob- 
bat  aleslam,  the  Dome  01  Vault 
of  Mobaiuedism,  303 

Balkan  (may  mean  Bal-auia,  land 
of  Bal}>  a  ridge  of  mountains 
which  divides  Noith  India  or 
Oude  from  Taitaiv,  and  another 
which  divides  Thiace  from  Scy- 
thiaoiTartaiy,  414 

Balks,  strips  of  land,  not  subinfeu- 
dated,  but  the  pioperty  of  the 
Loid  of  a  Manoi,  ^b. 

Bal-Sab,  Lord  of  Death,  Samhan 
01  Beelzebub,  82,  83 

Bambiuos,  100,  129 

and  Madonnas,  242 

Banniei  explained  mythology  histo- 
rically, 360 

Baptism,  64,  66,  67,  69,  70,  262, 

279,  280 

older    than    the    time  of 

Jesus — piactised  by  the  follow- 

eis  of  Zoioaiter,  &c,,  64 

piactihed   by    the   Jews, 

Gieeks,  and  neaily  all  nations, 
before  the  existence  ot  Chus- 
tianity,  (.5,  66,  232 

»  Christening,  and  Confir- 

-  •     "  66 

67 
69 


mation,  ntes  of  the  Magi. 

with  the  Holy  Ghost,  with 

fiie,  water,  and  blood, 

in  doctune  and  outward 


ceremony,  Etru&cau, 

,  Chnstian,  called  the  laver 

of  regeneration, 

3o 


Page 
Baptism  of  Bells— in  China,  70 

,  the  rite  universal,  and  a 

name  given  at,  to  the  childieu  of 
the  AbSdssnis,  Cai  mehtes,  Diuid-i, 
&c.,  248 

,  the,  of  water,  the,  and  air 
—whence,  336 

,  the  Eucharist,  &c.,  only 

pait  of  the  Chnstian  mysteries, 
accoiding  to  Augustin,  Basil,  &c,,  441 
BaTr7ia-j«,a,  baptism,  64,  68 

Bair7i<r/Aoi,  \\asshingb,  64 

Bur  and  Pa;  meant  a  judge,  276 

Baiasit — wisdom — theihst  book  of 

Genesis,  226,  251 

— ,  piobablv  the  knowledge  of 
the  Tiiiuuiti,  and  the  seuet  use 
of  the  sytstera  ot  cycles,  342 

— — ,  Jews  and  Chnstuns  say  it 
means  cosmogony,  it  taught  the 
natui  e  and  atti  iburess  of  the  To  Oy, 
the  metempsycho&is,  emanation, 
&L-  ,  343 

Bai  ds,  the,  an  ordei  to  regulate  the 

chons,  &c.,  233 

Baieich— Pansh,  276,  279 

,  was  this  Bai -101  01  Bai- 

lex?  292 

, f  01  Boiough,          297 

Bans  (ship),  Araiat,  411 

—  and  Coidi,  the  centre  of  Agn- 
mensorisin  ot  Asia,  412 

• 01  Aiaiat,  wdb  believed  to  be 

the  highest  mountain  in  the 
woild;  fiom  this  a^  a  centre,  a 
cardo,  Noah  was  supposed  to 
have  divided  the  woiid  among 
his  thiee  sous,  412 

Baiker,  J.  T.,  358,  366 

Bainabas,  St.,  211,  343,  344 

Baiues,  Di.,  Joshua,  19 

Baiouius  (Caidmal),    52,  79,  84, 

86,  87,  93,  112 

Baious,  the,  claimed  of  the  piiebts 
an  acknowledgment  of  snpenoi- 
ity— -this  gi  anted  with  a  mental 
leseivatiou  of  the  ughts  of  the 
chuich,  266,  267 

,  few  of,  could  read,  268 

,  the  gieat,    (not  like  our 

piesent  Peeis,  meie  animals  of 
oinament,)  said  to  have  been 
horn  50  to  80- — but  probably 
were  72  in  numbei,  417 

Banet,  on  the  Zodiacs,  36 

Bai  let's,    Dr.,    Enquiiy   into    the 

Constellations,  316 

Bai  John,  300 

Basil,  on  Chiifetian  mysteries,  441 

Bacr iKtvg  aitov  Tav  atavuv,  5 1 

Basaage,37,  51,  83,  135,  186,  190, 

201,  203,  204,  210,  221 
Basque  aud  American  languages, 

analogy  of  the,  27 

Bassianub — Antoninus    Heliogaba- 

lus,  349 

Bath,  remains  at,  of  only  one  tem- 
ple of  the  Romans,  in  Britain,       281 
Bathkol— daughter  of  voice— lather 

daughter  of  ioisdomt  295 

Bavam,  6 

Bayei,  on  Gieek  way  of  writing,       150 

on  Brahman  characters  from 

the  Estiangelo,  153,  222 

,  on  the  9  simple  characteis 

of  the  Chinese,  215 

Bazin,  I'abbe',       17,  19, 134,  143,  363 
B  D,  the  Ci  eator,  the  giver  of  foi  ms,  1 62 


458 


Bead  (Catholic  beads)  from  Ved  or 

Wisdom,  179 

Bealtiue,  feast  of  the  files  of  Baal,     82 
Beans,  the,  of  Pythagoias,    239, 

240,  300 
Bearded  men  and  Negroes  found  in 

South  America,  35 

Beast,  the  number  of  the,  241 

Beausobre,  M,,  fiO,  65,  77,  101 

Bed,  ved,  vates — a  piophet,  wis- 
dom, 227 
Beda  or  Veda  means  book,  8 
Bedas  01  Vedas,              4,  43,  88,  225 
Bede,                                                135 

*s  houses— houses  of  Buddha 

or  Wisdom,  295 
Bedoween  Arabs,  4 
Bedoweens,  the,  speak  puie  Arabic, 
are  Buddhists,  Tatais,  followers 
of  Tat,                                   207,  208 
9  have  no  fixed  ha- 
bitations,                                     271 
— —  or  BedouiiKs,  the  nomade 

ti  ibes  of  At  i  ica  and  Asia,  275 

Bfi&v  (Buddha),  207 

Beech  and  Oak,  the,  gave  out  oia- 

cles  at  Dodona,  165 

Beelzebub,  82;  83 

01  Baal  Zebub,  83 

Bee ve,  the,  23,  110 

'          — ,  both  Cow  and  Bull,        J81 

_ and  sheep,    the   Ram 

and  Rama  meant  both,  242 

Beguines,  monks  and  nuns  in  Tibet, 

127,  218 

Belgic  Suesones,  1 

Belief  or  faith  held  to  be  meritori- 
ous, 107 
Bd«>e,  180 
Bellarnime,                           69,  77,  88 
Uellona,                                        74,  86 


,  pnesta  of, 


74 


Bells  and  pomegiauates  on  high- 
prieht  ot  the  Jews,  and  on  the 
kings  of  Persia,  69 

,  baptizing  of,  a  bull  issued 

fot  ;  piactised  in  China,  70 

,  four  baptized  at  Veisailles, 

in  1824,  Louis  XVIII.  and  Du- 
chea^e  D'AngoulSme  being  spon- 
sots,  70 

,  ringing  of  a  little,  in   wor- 
ship, a  Pagan  usage,  91 
Belshnzzaz,  the  wilting  on  the  wall 

of,  186 

Belus,  the  tower  ot,  27,  28 

Benaies,  anciently  called  Cast,          135 
— _•,  the  college  at,  206 

•,    in    the    temple  of   Vis 

Vlsha,  at,  there  is  a  Corinthian 
pillar,  402 

• " "       ',  A  tradition  at,  that  all  the 
leaunng  of  India  came  from  a 
countiv  situated  iu  40  degiees  of 
notth  latitude — that  of  Samar- 
kand, 444 
Benedictines,  the,  76 
Benefit  of  Clergy,  used  as  a  test, 

&c,  271 

Ben-gal,  i,  e.  Beni  —  the  sons  of 

Gall,  291 

— ,  the  Zemindais  of,  recog- 
nized as  pi  i  tices,  374 

,  the  king  oi,  heir  to  all  men,  421 

Beni-Gael— the  Gael  from  the,         294 
Beni-Suef,  230 

Benjamin,  the  tiibe  of,  19 

Ben-Lomond—was  this.  Son  of  Le- 

292 


Page 
Ben  Nevis,   Beu-Nav'u*,  Mount  of 

the  Ship,  292,  294 

Beuuet*s,  Solomon,  plan  of  Eze- 

kiel's  temple,  402 

Bentlev,  5,  139,  144,  236 

,  on  the  digainma,  169 

Beie-^onium,  once  the  capital  of 

Scotland,  292,  4 il 

Be  i  gel  on,  215 

Beikeley,  217 

Bernier,  ^  263 

Berosus,    on    antediluvian    kings, 

321,  322 

y  on  the  time  of  the  flood,    327 

,  ou  the  Aik  resting  on  the 

mountains  TWJ>  mfiwouuy,  411 

Bertolacci,  on  the  whole  land  in 

Cej Ion,  the  property  of  thecionn,  418 
Beth,  the  buch,  the  second  lettei 

of  the  Tiee  alphabet,  148 

Bethlehem,  95,  96,  98,  99,  109 

profaned  by  Adi ian,     95,96 

,  the  stable  at,  a  cave,  95,  99 

means  City  of  the  House 

of  the  Sun,  99 

— «  •  ,  the  house  or  the  male 
Ceie*-,  &c.,  fiom  V  the  emphatic 
aiticle,  and  on,  a  coiiuptiou  ot 
Om— house  of  Oni,  303 

Beverley  (Mr.),  88 

Bhobaii£sei.  the  Linga  in  the  cave 

at,  259,  260,  262 

Bhoees,  the,Gaiuda,  and  temple  of 

Cainac,  in  France,  296 

Bhootma— -Bhuoria — ta-b~om,   land 

of  Om,  284 

Bhoomias,  the,  preceded  the  Zemin- 
dars, ib. 
Bhuvaneswaia  or  Ekamra— city  of 

CDDn  hkm,  the  God  of  wisdom,  260 
Bibi-Mariam  ou  la  Dame  Marie,  97 
Bible,  the,  27 

,  on  age  of  man,        133,  134 
,  history  ol,  found  in  India 
and  Egypt,  293 

,  on  the  time  of  the  flood, 

327,  328 
Biblis,  birth  of  the  God  Sol,  as 

Adonis,  celebrated  at,  98 

Biblos   and   Bochaia,    both  mean 

city  of  the  book,  31 1 

Biugham  says,  Christians  weie  first 

called  Chnste,  25 1,  344 

Binothns,  Bn-Thi£  01  Beii-Teiah,     14 
Biimingham,  297 

Buth,  death,  and  lesunection,  the, 
ot  the  incarnate  God,  the  doc- 
trine ot,  common  ID  Pagan  tem- 
ples, 95,  96,  98—100,  102 
Bisat-al-Guae'm,  "Display  of  the 
Foe"  01  the  year  1204  of  the 
Hegira,  182,  183 
,  is  an  acrostic,        185 
Bishop,  Cardinal,   Dean,  Diocese, 
Ecclesiastical,   Priest,  Religion, 
in  theii  origin,  all  terms  ot  judi- 
ciary impoit,  272,  279 
Bishops,  Suffragan,  baptized  bells,      70 

,    Secuiai,    procuied   fiom 

Rome  by  barons  and  kings,  in 
opposition  to  the  Regulais,  276 

,   Palatine,  the,  originally 

mitred  Abbots,  277,  278 

,  Arch,  the,  of  York  and 
Caiiterbuiy,  dispute  between,  for 
piecedence,  why,  281 

inPaitibus  285 

Bissextile  day  or  days,  inteicalary, 
&c.,  320 


Page 

Bital  or  Fanum,  the,  the  fixt  resi- 
dence of  the  Abba,  297 
Bithynia,  71 

,  the  Christians  of,  90 

Black  God,  the,  in  the  Casa  Santa, 

at  Loretto,  57 
Boy,  the,  the  sign  of,  proba- 
bly an  Infant  Cristna;    Mother 
and  Child,                                      100 

Gauls,  in  Scotland,  204 

laces  became  white  by  inter- 
marriages, &c ,  363 
—  Gods,  genus  and  species ,  &c  ,      tb 

Stow,  the,  in  Westminster 

Abbey,  adored,  437 

Blackstone,  264,  265,  268,  26<j 

Blair,  Di  ,  on  the  tune  of  the  flood,  332 
Blond,  53 

Bloudus,  74,  76 

Blunt,  Mi.,  on  ancient  customs  of 

Italy  and  Sicily,  92 

Boadicea — Chu  airy  pi  obably  floui  ish- 
ed  most,  when  she  led  hei  80,000 
knights  to  combat,  204 

Bobeloth  and  Bethluisuion  Alpha- 
bets, the,  155 
Boc, book,  libei,  name  of  Bacchus, 

8,  163,  161,  265,  271,  292 

manui,  AJonks  01  Book-men, 

264,  26H 
Boch-aia,  the   city   of  the   book, 

272,  311 

Bochana,  444 

Bochart,       47,  59,  181,  287,  290,  41U 

on  adoiatiou  of  Saints,  31 

Bochica,  foundei  of  the  Peiuviau 
nation,  34 

,  the  Mithra  or  Osiris  of 

Bogota,  td. 

Bocklands— fi  ee  lands,  272,284 

Bogota,  ior in  oi  goveinmeut  given 

to,  by  Bothica,  34 

Bogsta?,    Buckstab,    Book  staves, 
(book,)  the  tnangulai  staves  on 
which  the  Runes  weie  written,     272 
Bokhaia,  mythos  bi ought  horn,  to 

Iielatid,  97 

Bombay  Tiansactious,   the,    355, 

356,  360 
BwjM.o^— the  stone  ou    which    the 

Vaid  or  Diuid  stood  to  pi  each,     302 
CD'Jl  Inim,  nlii,  confounded  with 
tZ3'Jaft  abnim,  lapides ,  hence  the     • 
stoiy  of  Deucalion   arid  Pyirha 
having  tepeopled  the  earth  with 
stones  t  18 

Bon,  a  Silver  lamb,  with  a  glory, 

iu  the  cathedral  of,  1 12 

Bones  of  the  Sou  ot  the  Spirit  of 

Heaven,  103 

Bouuaud,  M.,  18 

• ,  the  Abbe",  Jaques-Jules,  221 

Bono  Deo  Pueio  Posphoio,  100 

Bonzes,  the,  use  the  tonsuie,  &c,     228 
Book,  a,  in  lush,  called  barac  or 

bare,  163 

Book,  the  Pope  (by  Constatvtine's 
gift;  ruled  Italy,  &c.,  by  right  of 
the,  345 

Book  and  Sword,  Caesar  held  by  the 
right  of  the,  379,  400 

,    right    by    the, 

claimed  by  the  emperois  of  Ger- 
many and  Russia,  380 
Borak,  the,  or  Hash  of  lightning,  on 
which  M  chained  said  he  passed 
through  the  seven  heavens,  &c.,   378 
Borlase,                                      97,  225 
Boro  Bodo— Bia  Buddha,  218 


INDEX. 


Bosio,  Antonio,  Page 

Boawoi  th's  Saxon  Grammar,  1 1 1 


Bouchei/                                 j-  25 

Boustrophedon  style, the,  the  Rm,f*  163 

once  written  iu, 

Boutta,  Boto,  Buddha,  305 

Boy  Godi,  adopted  in  Italy  as  Ba,n  9 

biuos,  <n~ 

Bop£,be/re? by  the/<">«™,  to  be  10° 

defiled  by  demons, 
Bowci , 
Bowh,  the,  ot  India,  probablv 

Piscina,  * 

Bra  01   Pi  a,  means  factor    < 

Cieatoi,  *  ' 

Biaga— the  deity  of  eloquence 

hence  to  brag,  * 

Brahme  01  Bacchus  or  Liber 

Maia,  * 

,  the  male,  the  followers  of   loo 

brooding  over  the  deeo 

rwnsm  f\f  "' 


58 

69 

267 


8 
128 


microcosm  of, 
Biahma, 


429 


'  •» 

means  /efl/-the  same  as   '  8 
Biahaspati,  rts 

,theieligionof,  * 

^SSri^W^'.onnd.    5S 


,        on 

with  good  and  bad  augeln, 
he,    began  3 


fiom  the  Supreme 
or  Biama,  is  often  called 


Birouma, 
--  ,  the  piopagator  of  the  hu- 

man  lace,  the  architect  ot  ail 

things,  &c  , 
--  ,  the  day  of,  and  the  night  of    4^4 

-  —,alteid>edr  or  (4,^20,000,000 
of  year&j,the  philosopheis  looked 
foi  a  i  estoi  ation  of  a  perfect  globe 
of  the  planetaiy  system  and  fixed 
stars  to  then  fast  stare, 

Brahmin,    the,    (Abiaham,)    who  *31 
founded  the  Judaan  state,  came 
fiom  the  Eas-t—  from  Ur  or  Un 
auaofColiida, 

-  chuich,  little  of  «s  do- 
tnestic  economy  known  ;  may  have 
imitated  iw  Buddbibt  piedeces- 

Brahmimsm  was  but  Protestant  37° 
Buddhism-the  effects  of,  the  re- 
form ot  the  calendar,  to  assimi- 
late it  to  the  state  of  the  heavens 
—Taurus  no  longer  its  emblem 
but  Aries,  » 

-_.-,«,,  *,«*„„«,  -» 

Brahmins,  Brachmans,  the,  4g_      9 
50,  98,  138-140,  409,  434 
-  3  the,  turn  to  the  Ea,st  at 
woiship, 

-  ,  the  rites  of  the,  ^ 

-  ,  of  India  and  of  Italy,  se 
ciet  system  of  the,  lost,  llft 

••"-•  ........  >  the  modern,  ignorant  of 

the  necessity  of  intercalai  y  days    i  A  A 

-  ,  the,  hold  the  Sanscrit  to 

be  absolutely  perfect,  1  1  * 

--  ,  the  most  learned,  can 
scarcely  read,  &c,,  the  first  Veda   150 

-  ._  ,  the,  call  their  first  Veda' 
Rich—  ran  or  wisdom,  '  22fl 

--  ,  the,  on  a  lost  language,  234 
--  ,  the,  from  North  India 

2749J  369 


Page 


j 

Brahmins,  the,  have  a  tiadition 
that  the  flood  happened  when 
the  sun  entered  Aries,  &c.,  332 

,  say,  in   the  Vedas 

may  he  found  the  logic  of  Aris- 
totle and  the  philosophy  of  PUto, 
&c.,  337 

-,  said  to  allow  the 


divine  incarnation  of  Jesus  Christ; 
but  contend,  that  Ciistna,  also, 
was  incarnated  for  the  salvatiou 
ot  all  who  believe  on  him,  341 

— ,  01  Hindoos,  main- 


tain that  they  came  fiom  Tar- 
taiy,  352 

9  averse  to  proselyt- 
ing 363 

-  and  Buddhists — the 


precursors  of  their  skill  in  the 
fine  aits,  364 

-,  in  the  democracy 


of,  we  have  the  mixed  system  of 
the  Protestants;  they  icceive 
divine  wisdom  by  succession, 
&c., 

-  and  Buddhists,  the, 


changed  sides,  as  Atheists  and 
Deists.  The  Brahmins  (like  the 
Jews  with  Barasit  and  Metca- 
uah}  have  substituted  Nyaya  and 
fedanta  the  one  for  the  other,  428 

,  traits  of  the,  in  the  West 

—Buddhists  and  Biahmius  in  all 
fireat  points  the  same,  438 

Biarmn,  a  priest  of  Bra,  the  factor 

M,  or  Om,  243 
Biassey,  Nathaniel,                          355 
Bread  and  wine,  sacrifice  of,        58,  59 
, ,   con- 
verted into  a  hoi  nblemysteiy,  63,  68 

,  and  watei,  tacii- 

fice  of,  59 


•  and  water,  offeied  by  the 


-  •   -    •    •      <*UVA    vvau^.i,    ~—~- ~~»    *fj     *«v 

Magi,  Esssenes,  Gnostics,  East- 
el  n  Christians,  aud  by  Pythagoi  as 
a»d  Numa,  60 

Biechm,  thejire  tower  of,  1 19 

—     M.y  the  man  critci- 

Jied,  and  Lamb  and  Elephant,  on 
the,  130 

Brehon  laws,  the,  283 

Biewster,  Dr.,  on  the  Eclectics,  or 
Analogetici,  447 

Biigaates,  the,  298 

.  and  Briges,  of  Asia 

Minor,  whence  the  name  of 
Phrygians,  Free,  and  Pluiga  aud 
Freya,  412 

Briggs,  Mr-,  (on  Land  Tax  ot  In- 
dia,)  266,  272 

,  on  the  Aborigines  o* 

South  India,  ,  274 

.  9  on  the  subdivision  of 
terntoiy  in  India,  277 

,  on  the  heir  of  Moha- 
mad,*^., 352,383 

— ,  on  the  tenth  paid  iu 

Persia,  Judaea,  China,  &c ,  418 

Britain,  4,  57,  70,  99,  106,  279, 

281,  282 

,   the    worship  of   Withra 

spread  over,  $9 

,  Hebrew  and  Indian  words 

in,  176 

,  the  castes  in— the  nobles, 

clergy,  esquires,  tradesmen,  pau- 
pers—the o«/-caste,  as  in  India,  271 

,  conquered  by  the  Romans 

—why,  304 


459 

Britain,  gradually  colder,  proved  by  ^ 
tithe  suns,  on  wine,  ;n2 

--,  the  secret  raythos  existed 
in,  befoie  Caesar's,  arrival,  149 

-  ~~,  the  nr&t  system  had  gone 
*?  pieces  when  Casar  a.  rived; 
the  Huddhibt  goveinment  had 
been  ovei  thrown  by  that  of 
Cnstna,  tj70 

—  —  ,  its  constitution  like  that  of 
Rome,  ti75 

,  divided  into  three,  by  the 
a 


—  ,  nto  three,  by  the 

Romans  divided  into  five  dio- 
s, 
,  the  causes  of  effects,  since 


ceses 


_,  «»^  w«.ucca  or  errects,  since 
the  Roman  conquest  of,  looked 
for,  instead  of  those  befoie  the 
auival  ot  the  Romans,  4j'> 

Biitons,   the  ancient,  d*ivided  the 
countiy  into  tithings,  &c.,  iOO 

• ,  went  naked— iu  battle 

only— to  distinguish  clan   ftoin 
dan  ?          _  ;)04 

— •    -- ,fc  Koman   accounts  of 
the  ba  thai  ism  of,  ^^ 

j  if  the,  weie  baibari- 

ans  foroffeiing  human  saciificefe, 
Augustus  Caesar  was  a  fca,  N«  J«M 


lib 


---o  —  —  *,«,«*..  ¥rfts  a  031  oaria 
&c.;  sufficiently  civilized  to  brin 
into  ^the   field  la»ge  bodies  of 
Chanoteeis,   &c.,   and    to  ma- 
ncBUvie   them    in    the   matiner 
practised  by  the  Gieeks,  &c., 
Brothers,  13l    34g 

-  -,&c  ,&c.,the  followers  of3 
expect  a  le-iucai  nation  of  Jesus 
_  Chiist—  the  jmM  Avatar,  258, 
—  —  ~,  Whitfield,  Wesley,  and 
feonthcote  —  the    followers   of, 
weak  men  342 

and  Southcote  haxe  had 


had 


able,  &c,t  olio  weis, 


the  geueial  belief  Of 
one,  in  then  favom, 
Brute  (king)  and  the  Troya  Nova, 

*  349 

Brutus,  giaridsou  of^Enea8si,avm; 
killed  his  father  SyInS.7fl3 
train  Italy,  landed  dt  Totness, 
conqueied  the  i^and  of  Great 
Britain,  and  divided  it  among 
his  three  sons,  &c.,  400S 

-  -and  hi.  three  sons-heie 
v\e  have  the  old  mythos    like 
Adam,  and  Cain  Abel,  and  Seth  , 
or  Noah,  and  faheni,  Ham,  and 
Japhet,  401 

Bryant,  46,58,95,100,110    112' 

Bucer,  135'  16°' 

Buchanan  (Dr.), 

—  ; 
Jaggeruaut, 

Buckingham, 
Bud, 

—  y»  8.2,0.4*6,016  root  o« 

Budda',  Old  Man,  the, 

Budh,  Buth  or  Both,  in  Old  Iiisli 

means  the  sun,  fire,  universe,    ' 
Buddha,      1—  J,  7—9,  23,  31,  34. 

36,  43,  56,  60,  103,  104,  148 

170,202,  209,  210,  221*,  225 

-  -  was  Sacya,  or  Saca,    I,  3] 

6,  27,  148, 

——,  statues  of,  spared  by  Mo- 
hamedans  ' 

—  -  ,  Dens  Bousiorum, 


412 


412 


412 


, 

on  the  temple  of 
*  m, 


207 
S3 

181 
4 

287 

282 
22(> 

2 
5 


160 


INDEX. 


Page 
L>uddha,meausbook,8— svasHejrnes,  31 

—  sou  of  Maya,  103 

-,  entombment  and  icsmiec- 

tion  of,  103,  105,  142,  145 

,  sacrificing  Ins  life,  a  type 

»f  the  Savioin,  118 
,  Bauddha,  01  Abad  01  Abad- 
don, 133 
1  ni>bteties  of,  a  man  sup- 
posed to  be  killed  m,  143 

3  called  Bad,  fiora  B&  father 

and  Di  holy,  162 

,  divine  wisdom,  182,  250 

,  was  a  Menu  ot  Nu,  Mam,   224 

means  Veda,  226 

,  said  to  ha\ebecn  ciucined 

iot  lobbing  a  gaideu  of  a  flowei, 

244,  248,  249,  256,  415 

,  the  Lraga  worship  of,  260 

,  the  tollovveis  of,  affected 

the  male  pnnciple,  269,445 

called  Sacse,  275 


,  111  Pegu  and  Ceylou,  sleep- 

>/t£,oveishado\\ed  b>  ni/^cobias, 
au  emblem  of  the  qcles,  286 

,  who  lobbed  the  gaiden,  a 

mie\\ed  Adam,  288 

,  the  system  of,  of  lenewed 

meat  nations,  &.C.,  307 

,  believed  to  be  a  divine  m- 

cai  nation,  as  well  as  Jesus 
Chnst,  343 

s    his  sera  piobably  began 

with  his  supposed  death,  347 

,  the  simple  icons  of,  pre- 

beived  by  the  Mohamedans,          352 

and  Cristna,  the  Guds,  de- 

"•cribe  the  Sun  or  the  Higher 
Punciple  of  which  il  is  the  She- 
kiuah,  but  weie  piobably  men, 
goveimngldige  nations,  in  whom 
a  portion  of  the  God  was  incai- 
siated, 

,  stories  respecting  the  se- 
cond, third,  &c., 

and  Custna,  the  ancient 


356 
ft. 


leligions  of,  hUe  the  ancient  Ro- 
man seciet  religion,  366 

,  the  partizans 

of  the  leligions  of,   the  same, 
though  hating  each  otltet,  369 

-  and  the  Calli- 


dei — we  should  uot  hud  the,  in 
Britain  and  Ii  eland,  had  not  the 
same  thing  taken  place  heie,  as> 
in  India, 

,  the,  of  Wales,    Ii eland, 

Scotland,  and  India,  always  call- 
ed Old  Man,  why,  389 
•  and  the  Pandaean  kingdom 


370 


lepresented  by  the  Aichierarch — 
thought  to  be  the  fiist  incarnation,  399 

,  would  icpresent  Noah— 

Menu.    Buddha  and  Menu  weie 
qualities,    appellatives    personi- 


fied, 


the  leligion  of,  coming  to 


400 


the  West— the  idea  may  be  re- 
volting to  some  peisons,  vet  facts 
Dioie  it — fioin  lona  in  Scotland 
to  Jnna  in  Ce\lon,  fiom  Tauga 
Tanga  in  Taitaiy  and  China,  to 
Tanga  Tauga  in  Peru,  424 

Buddhas,  books  of  wisdom,  4 

9  incarnations  of,  129 

,  &c.,  put  to  death,  &c.,     142 

Buddhism,  34 

~,  the  Pandaean,  Catholic 

or  Universal,  175 


Page 

Buddhism,  the  univeisal  pievalence 
ot,  a  fact,  not  a  theory,  307 

Buddhist  leligion,    the,  in  Tibet, 
similai  to  that  of  Rome,  238 

— — ,  many  re- 
mains of,  in  Ireland,  287 

,  older  than 

theBiahmin,  289 

Buddhists,  the,  4,  9,  10,  50,  221 

9  &<;.,  mailed  with  a 

sign,  174 

or  Quakers,  a  nation  of, 

can  exist  only  on  the  suffeiance 
of  theii  neighbour,  203 

,  kept  the  system  of     " 

fi^uies  unimproved,  218 

oi  Tibet,  hold  the 


Giand  Lama  to  be  Buddha  reiu- 
cai  nated,  245 

,  when  they  inhabited 

this  i&land,  286 

9  that  the,  weie  Negioes, 

the  icons*  of  the   God   cleaily 
pio\e,  364 

and  BJ ahmins,  the,  clear- 
ly maiked  by  Porphyiy,  368 
the    dis- 


tinction between  the,  became  lost,  369 

,  the,  weie  hiensts  and 

aiclueiists,  370 

-,  dining  the  Mahaba- 


428 


i  at,  \\eie  followeis  of  the  Nyaya, 
the  Brahmins  of  the  Vedanta 
—but  they  afterwaids  changed 
sides,  &c., 

and  Vishnuvites,  division 

between,  ib. 

,  the,  the  monastic  system 

among,  how  kept  up,  434 

— —  and  Biahraius,  in  all  great 
points,  the  same,  438 

Bud  was  Trigeranos,  4 

9  Trivicrama-dU 

tya  or  Buddha  with  the  triple 
energy,  178 

Buffon,  Linae*,  &c.,  their  specula- 
tions on  the  origin  of  man,  on 
his  being  cieated,  and  the  arts 
and  sciences  taking  then  rise  not 
far  iiom  the  Aictic  ciicle, 


ridiculed,    by 


444 


Sn  W.  Jones,  &c,,  for  teaching 

that  man  must  ha\e  been  created 

in  Taitaiy,  445 

Buffboneiy,  179,  212 

Bull,  the,  worshipers  of,  104 

,  equinoctial  sign  of,  105,  110 

9    pas- 

sage  of,  to  Aries,  106 

,  is  succeeded  by  the  lamb 

without  blemish,  110 

01  Ox,  the,  of  Oxfoid,      287 

,  the  sectai  ies  of,  became 

sectaues  of  the  Ram,  368 
Bulla,  the,  woin  by  Roman  chil- 
dren, 87 
,  in  the  ioim  of  a  heart,  origi- 
nally of  a  calf,  as  now  of  a  lamb, 
—the  Agnus  Dei,                          413 
Buickhaidt,  65 
But  gage,  ueaily  the  same  as  Soc- 
cage,  tenui  e— applicable  to  towns 
—shews  identity  of  the  Sacse  of 
Taitaiy  and  Buuiin,                      268 
Bui  man  empiie— one  tenth  is  paid 

m  the,  418 
Buruet,  42,  49,  50 
,  T.,  said,SAPiENTiJE  PRIMA 

EST,  STULiniA  C4RUISSE,  132 


Page 

Bui  net,  Gilbeit,  on  Tithes,  266 

Buiton,  on  laud  in  England  in  Al- 
lodial dominion,  284 
Bute,  the  inland  of,  so  called  fiom 

Buddha,  287 

Butlei,  81 

Butta— Buddha,  3 

Buttevant,  Buddha- fan,  Buddha  had 

a  temple  at,  287 

Buxtoif,  3,  89 

Buzengir — gir-zaba,  cycle  of  wis- 
dom— was  icported  to  be  the  son 
of  the  Sun,  and  the  ninth  prede- 
cessor ot  Gengis  Khan,  353 
B\a,  Bis-ja,  Double-ja,  Male  and 

"Female,  174 

Byzantium  —  the  false  Alexander 
ai  nved  at,  &c.,  as  he  had  pio- 
phesied,  348 


€&f  the  pronoun  I,  in  Siam,  229 

Caaba  or  Caavah,  the  name  of  Mo- 
hamed's  temple,  398 

, derived  tiom  the  end  of  iMei- 

cavah  or  Meicaba,  the,  with  its 
360  pillais,  was  the  temple  01 
chcle  or  wheel  of  Mohamed,  401 

,  the,  besides  the  360  stones 

around,  had  a  black  stone  m  the 
centie,  still  adoied  as  the  em- 
blem of  the  sun  oi  geneiative 
punciple.  Originally  it  had  a 
dove  01  lune,  as  an  object  of 
adoration.  Is  said  to  have  been 
planned  in  heaven,  i.  e.  aftei  the 
pattern  of,  &c.,  402 

Cabala,  the  Jewish,          221,  350,  428 

,  the,  unwritten  doctrine,      232 

,  the  object  of  Christ  was, 

to  open  it  to  the  world,        253,  40P 

,    the,    consisted    of    two 

branches — Baraszt  and  Aletca- 
vah,  342 

'  . '  '•,  on  the  Tetragramma- 
ton,  &c ,  346 

,  a  reason  for  the  caie 

to  conceal,  364 
,  01  Guosis,  the  doc- 
trines of,  taught  in  the  old  and 
new  academy  ot  Egypt,             *     387 

,    the  leligion  ot,    its 

progiess  from  simplicity  to  com- 
plication, 402,  403 
Cabalistic  Jews,  the,  6 

doctrines  of  Moses,  Py- 

thagoi  as,  and  Jesus,  the  same,     398 
Cabin,  the,  433 

Cadmceau  letters,  the,  in  the  Irish 
alphabets,  1 55 

9  on  tiipods,     204 

system,  the,  kept  a  ma- 
sonic sewet,  218 
Cadmus,  1 69 

,  skteen-lettei  alphabet  of,   206 

Csere,  Niebuhi  thinks,  was  the  pa- 
rent city  of  Rome.  U  it  had  been 
the    first    Cardo,   the    pecuhai 
sanctity  of  Rome  unaccountable,  39,r» 
Czesai  (Julius),  10,  27,  53,  54,  95, 

141,  259,  356,  375 
—    or    Kaesar,    giandson    of 
Noah,  24 

Kaituetla  (IiishJ— Ceartiutli 

( Tndo-Scythian )  joined  to  the 
Mexican  Tinth  or  Teotli,  25 


INDEX. 


461 


Page 

tai^ar,  name  of  the  God  Mars,  54 

— — ,  his  birth  announced  by  a 
stai,       ^    ^  95 

,    principle    of  the    mythos 

known  in  the  time  of,  134 

legulated  the  Calendar,  139, 

140,  144,  314,  330,  335 

,  on  change  of  lands,  among 

ancientGeimaus,  283 

,  on  the  Butons*  going  nakett, 

&c ,  304 

,  believed  to  be  a  dnine  in- 

cai  nation,  343 

himself  to  be  the 

peison  foietold,  344,  446 

,  a  kingdom  of,  expected  by 

the  Jews  of  Noith  India,  345 

probably  conquered  Biitain 

and  Gaul,  by  being  thought  the 
JEsai  expected  to  cornet  370 

,  the  true  oiigin  of  the  name 

of,  is  piobably  Kaisar,  391 

held  by  light  ot  the  book  and 

the  sword,  400 

Cassaiean  opeiation,  account  of  the, 

a  pait  of  the  mythos,  &c  ,  345 

Caesan,  the  mythological  chaiacter 

of,  229 

Ctesais,  the,  56,  446 

,  as  successois  of  the,  claims 

made  by  the  emperois  of  Ger- 
many, Russia,  &c.,  380 
Cain,  piinces  in  the  race  of,  133 

and  Abel,  the  saci  ifice  in  the 

stoiyof,  203,361 

,  birthiight  of,  foifeited    by 

wickedness— and  the  death  of 
Abel  without  issue,  &c  ,  361,  398 

,  in  the  fiist  woild,  the  De- 

stroyei,  430 

Cauo,  m  leet  (measnie)  of,  261 

• ,  the  calif  b  of,  &c.,  385 

— ,  the  college  at,  lebuilt  about 

1123,  A  D,  387 

Caius  Papmus  dio^e  the  Saxons 

into  Gaul,  150  yeais  B.  C.,  271 

Caiotan'h  Gods  by  participation,  the 

same  as  Plato's  made  Gods,  81 

Cal,  changed  into  Gel  and  Gal — as 

Camel  and  Gamel,  295 

Calabrian  Shepheids,  90,  91 

Caiany,  a  river  and  a  temple,  in 

Cevlon,  .  288 

Caledonia— the  teligious  capital  of 
lona  ?  ib. 

,  Albania,  and  a  Milea  or 

Miletia,  and  Mount  Solyraa,  in 
Asia  Miuoi—  in  Britain,  Albany, 
Caledonia,  at.d,  in  Ii eland,  the 
Miletn,  412 

Caledonians — Saxous  or  Celts,  2 

Cali,  28,  31,  83 

— ,  the  Goddess,    fiom  KaXo?, 

beautiful,  128,  175,  243,  250 

— ,  the  (emale  deity  of  Love,  135 

— ,  the  Goddess  of  Deduction, 

175,  356 
— ,  Cal  and  Gal  in,  the  same  woid 

conupted,  288,  289 

— ,   may  have  been  Caal«=72  01 

600,oi  Kli«60,  293 

— ,  wisdom,  295 

—  and  teo~- the  God  C«ili,  28 

Calidei,  Chaldasi,  Callidei  or  Colh- 
dei,  the,  2,  135,  141,  171,  243, 

261,  262,  294 
Cali-dei,Cali-divi  orChaldaeans,the  250 

,  the,  ot  lona,  were  follow- 

eis  or  wisdom,  295 

VOL.    II. 


Page 

Calif— each  thought  himself  the 
successoi  of  Adam  and  Noah,  377 

,  the,  sole-pi  opiietoi  of  the 

soil,  liLe  Caesar,  by  light  of  the 
Swoid  and  the  Book,  379 

,  piobably  paid  tiibute 

and  did  homage  to  Gengis,  ?t 
Bagdad,  383 

Cahfate,  the,  split  into  paities, 
aftei  Othman's  death,  379 


why  Hassan   Sabah    said 


that,  with  two  friends,  he  could 
overtmowthe,  382,  383 
,  the,  was  diuded  into  thiee 

384 
38 


empires, 

Califoima,  the  Gulf  of, 
Califs,  the  fii^t  four,  &c.,  deceived 
by  Mohamed,  if  lie  weie  rneiely 
a  hypocnte  ,  but  their  simplicity 
of  life,  &c ,  pioxe  they  bettered 
him  a  divinely  commissioned 
person,  377,  378 

,  of  Caiio,  Bagdad,  and  Gra- 
nada, unceitam  how  the,  made 
out  their  claims,  385 

Calignla,  46 

and  Heliogabalus  lequiied 

the  kissing  of  the  toot,  55 

Calnug  or  Caliyug,  the,    118,  138 

—140,  183,  221 

the  Iron  Age — Cnstna  came 

with,  308 

Calinda,  117,  412 

Calippus,  the  ancient  astionomer,     320 

Calhda  or  Ui  of  the  Chaldees,  the 

country  of  Abiaham,    245,  289,  412 

,  now  Cochin — Ceylon  pio- 
bably  once  so  called,  288 

Calli-dei,  the,  of  South  India,  1 1 7 

Callidei,  the,  thought  to  have  pos- 
sessed the  dominion  of  all  India, 
01  to  hate  pievailedovei  it,  either 
bv  the  sword  01  the  ooster,  396 

01  Chaldeans,  the  exclusive 

po^sessois  of  science,  424 

Callidna — countiy  of  the  di-cali,  or 

la  ot  the  holy  Call,        135,  206,  218 
Calliinachus— hia  hymn  to  Apollo, 

180,  181 

CallKttih. — See  Nieephoni** 
Caluu",  69,  114,  169 

,  on  the  translation  of  Ec- 

cleMdtuuis,  and  Wisdom,      125,  126 

,  on  the  woid  Juphet,  400 

Cdlimirs  01  Cdltnucks,  the,  150 

Cah in,  John,  73,  131 

and  Luthei,  afflicted 

with  insanity,  123 

-'&  doguiaaf  piedestined  dam- 


356 


nation  appiored  in  Europe,   as 

the  goddess  Call  ib  a  favourite 

in  India, 
—  —  —    tould    not    be    piudently 

tiusted  \\ith  the  secret  doctiiue,   367 
Calvinism,  GreciMn,  Lutheianism, 

Papism,    Sopheism,    SonueUm, 
of  the  Cyclic  system  in, 


Calvmists,  genuine, 
,  the, 


445 
131 
132 
28 
117 


Calx,  calyx, 

Caljdon'ui  ot  India,  of  Scotland, 
Caiymna  and  Calamina,  117,  412 

Cam,  the,  and  Gran£a,  Indian  names 

ot  the  Cambridge  nver,  295 

Cam-Deo,theGoUof  Loie—  "  Hell's 
gieat  diead,  and  Heaven's  etei- 
nal  admit  ation,"  103 

Cama,  is,  both  Cupid  and  Venus,  6,  103 
—  —  ,  Cama-Deva,  Cor  X-ama,  6 

3  p 


Cama,  and  Canya,  170 

— — ,  Ciimaiia,  Coma-ima,  &c  , 

228,  295 

,  Cama-nna,  Cama-maiina— 

Sea-Goddesi.,  242 

Camasene,  the,  in  India,  Cape  Co- 
rna-nu,  and  Italy,  127,  262,  296 

Cambei,  to  whom  his  fathei  Biutus 
gave  Wales,  hence  called  Cam- 
bna,  400 

Ccimbiiaus,  the,  Saxons  01  Ceks,         1? 

Cambiulge,  the  Dumus  Templi,  at, 

250,  287,  387 

and  Oxfoid— Durdical 

or  Buddhist  foundations      287,  288 

•  —  and  Noithampton,  the 

chinches  at,  lebuilt  on  Sa\on 
foundatiorK,  388 

Key,  the,  24,  118,  133, 

210,  214,  226 

Cambjses,  11,  13 

•  left  the  Lingas,  when  he 
decoyed  the  idolatrous  temples 
ofEgvpt,  352,364 

Cambysese--,  &c,,  Destioyed  books 
containing  the  mythos,  362 

Camel  and  elephant,  the,  not  in 
much  use  wheie  the  signs  of  the 
Zodiac  weie  indented,  329 

Campidoha,  the,  74 

Canaamte*  and  PhoBtncians,  the, 
the  lehgionof,  ne\ei  eiititely abo- 
lished, but  tolerated  by  the  Jews,  96 

1 ,  the,  when  driven  out  by 

Joshua,  passed  along  the  coast 
of  Africa,  to  the  Stiaits  of  Gib- 
raltai,  &c  ,  306,  307 

Canada,  28 

Canals  in  Chiua,  the,  piobable  ob- 
ject of  then  constiuction,  376,  377 

Candles  and  lamps  in  chuiches 
copied  fiom  the  Egyptians,  79 

Candy  or  Ceylon,  117 

Can  la,  Tw/ij,  the,  249 

Cannon  ball,  the  eaith's  i  evolution, 
at  the  equatoi,  about  equal  to 
the  velocity  of,  312 

Canonization  of  Saints,  the,  the 
apotheow  ot  Pagans  81 

Cariteibmy,  the  Archbishop  of,  ex- 
changed lands  fiom  tenuie  by 
Soccage  to  tenure  by  Knight- 
hood, 269 

Cantia  (Kent) — of  Kan)  a,  or  ta  of 
Cuni— Bel '  265 

Canticles,  the,  45 

Capacreyme,  festival  of,  31 

Cape  Comaun,  (Coma-Manna5)    6,  16 

Cnmoiin,  232,  257,  295 

,  the  vernacular  lan- 
guage of,  and  the  Celtic  Hebiew, 
the  same,  in  the  same  couutiy,  294 

Cappadonans,  the,  111 

Capncoin,  139 

Cai  or  Cor,  foi  heart  and  wisdom, 
fiom  ras  ot  sar — in  Chaldee  it 
lead  to  the  left,  in  Coptic  to  the 
n%ht,  but  m  both  meant  head, 
chiet,  piince,  wisdom,  43f> 

Caiacoium — suit  and  service  done 
to  the  Khan  of,  as  the  descend- 
ant of  Japhet  and  Noah,  354, 361, 3S3 

,  the  Lord  of,  the  Loid 

Paramount  ot  the  Tern  plat  &,         384 

,  the  Khan  of,  invested 

Gengis  Khan,  338 

i ,  the  couutiy  of,  in  the 

year  232,  was  called  Sian  pi 
Libm,  Sion  the  Fieej  in  302 


INDEX. 


Page 


411 


14 
380 


cfe*  So  t/ieoit)  kingdom  of  the 
holy  Saviour,  &c.,  &c  ;  pioba- 
bly'ali  out  mythology  has  come 


s,  the,  named  aftei  Cozaror 
Csesar, 

Caids  or  Ocata% 

Caidi  tidies,  the,  ot  Rome,  like  Mu- 
hamed's  72  Atisar  or  Helpers, 

..  -•  ,  .  or  centies  of  measure- 
ments, the,  probably  began  at 
btoiiehenge  foi  Britain  ,  or  if  it 
was  divided  into  three,  Stoue- 
henge  was  one  of  the  centies,  410 

Cudinals,  the,  adore  the  Pope,    55,  56 

-  ,  so  named  flora   being 
tmators  of  the  72  parishes,  &c  , 
into  which  Rome  was   divided  , 
pet  haps,  as  Caidinales  of  the  72 
divisions  ot  the  Patrimony  of  St. 
Potei,  i.e.  of  the  whole  world, 

413,  420,  421 

Car  do,  a,  lan  through  e\eiy  capital 
01  piiucipal  town,  as  eveiy  na- 
tion reckons  longitude  ftom  its 
capital,  &c,,  413 

Catdos  or  teimmi  or  mete-stones 
weie  all  pohses,  The  first,  from 
which  all  the  East  01  West 
blanched  off,  was  the  atco  01 
acio-  polls,  410 

Caili,  25 

Cai  lisle,  Sir  Anthony,  on  a  Crom- 

leh,  289 

Carmel  (Mount),  44,  46,  58 

-  s  the  Vineyard  or  Gai  den  of 
God,        44,  45,  193,  204,  239,  240 

Carmelites,  the,  and  E&senes  the 
same,  44,  45,  141,  248 

Caimes  —  les  Druides,  44 

Cam,  probably  the  same  as  Cor  — 
read  Hebraice  it  meant  wisdom,  411 

Catnac,  in  Egypt,  260 

-  -  ,  in  Gaul,  261,296 

-  ,  a  stone  added  to,  every 
yeai,  to  recoid  the  time  of  the 
woi  Id,  340 

Cainute,  ina  we  have  the  Mosaic 

mythos,  and  its*  two  dialects*  — 

the  Chaldee  and  Hebiew,  294 

--  ,  probably  so  named  fiom 

two  Cat  I)*  of  St.  Thomas,  4  1  1 

Cciiuatic,  the,  the  Lmgas  of,    260  —  262 
Caruedus,  the  gainer,  &c  ,  of  the, 

wen.  all  religions,  426 

Caine-vale,   a  farewell  to  animal 

food,  59 

Cartmal,  the,  and  the  Satuinaha, 

identity  of,  86 

Cains>  the,  of  Ii  eland,  and  of  Ti- 

bet, 179 

—  *—  •  and  Tumuli  w  India,  the 

same  as  those  in  En  tain,  289 

Cat  nuteusian  Vit  giti,  the,         108,  109 
Cainutes,  the,  of  Gaul,  55,  87,  108, 

109,  130,  259—262 

-  ,  the  Lamb  of,  154 
Carthage,  17 
Catthdgmiaus,  the,                          289 
Carthusians,  the,                                47 
Carum  Gorurn  (01  Caracorutn)  in 

Taitary   and    Scotland  —  both, 
pei  haps,  etymologically  the  same 
as  Choir  Ghaui  or  Gaigaius;         411 
Casa  Santa,  the,  at  Loiefcto,  57 

Casalms,  HO 

Casas,  Las,  29,  30,  39 

Casaubou,  Isaac,  84 

Cashmere,  4,  16,  24 


Page 

Cashmei e  or  Afghanistan,  1 15 

Cashi-Meie,  4 

Casi  mere,  temple  of  Solomon  in, 

135,  206,  232 
— ,  two  places  so  called  in  North 

India,  135 

Casideans,  Chasidini,  &c ,  the  best 

calcnlatois  of  time,  14! 

Casrmllus  changed  to  Camillus,         200 
Caspei,  Melchiot,  and  BeKhazzai, 

Mam  kings,  98 

Caspian   Sea,   the,  4,  24,    (called 

Kisi,)  135 
229,      i  and 


Euxiiie,) 


whv   not    the 


231 


ship  (01  aik)  built  ou  ?  311 

its  dopiessiofi 


— an  immense  chasm  into  vihich 
the  Volga  dischaiges  itself,  333 

iu  the 


mountains  near,  got  possessum 
of  by  Hassan  Sabah  and  his  As- 
sassins, 388 

Cas^iodorus,  20 

Cassivellaunus  aftei  he  was  de- 
feated bv  Ca^sai,  disbindtd  his 
army,  except  the  wamois  or 
4000  chat  lots'  413 

Cassock,  the  Sudia,  Tunica,  01 
Zone,  77,  78 

,  the  ancient  Mo/zetta  and 

Sottana,  91 

Caste — du  effect,  not  an  institution, 

275,  279,  392,  420 

— ,  the  favouied,  when  then 
privileges  began  to  be  iuqnlied 
into,  307 

Castes,  the  four—  priests,  the  mi- 
litaiy,  dwelleis  in  towns,  and 
fanneis,  271,  283,  392 

Castello,  5 

Castles,  Loid,  a  ling  found  neat 
his  estate, 

Cat— the  numeral  letters  clo  =  t 
meant  a— thus  a  cat  came  to  be 
sacred, 

Cathedtal  ot  Monastety,  scaicely 
an  ancient  which  does  not  con- 
tain some  fragment  of  the  old 
system, 

Cathedials  and  Minsters,  all  the 
ciders  of,  monastic — successions 
of  the  ancient  Roman  priesthood 
and  of  the  Druids,  270,  276,  278, 

280,281,287,  288 

,  fotnied  at  last  bi&hopncs 

ot  arch  Dish  op  ucs,  284 

,  the  choiis  of,  built  ci  ook- 
ed,  &c.,  the  knowledge  of  the  as- 
ti  onomical  import  being  lost,  415 

Catholic  ptocessiotis  aie  imitations 
of  those  of  the  Pagans,  92 

Popes,  the,  have  all  the 

rites  of  the  Heathens,  117 

— ,    the   holy,   or   Pandaeaii 

faith,  &c,  222,232 

Catholics,  the,  3,  72, 

Cato,  137,  230 

Caves— all  the  oldest  temples  of 
Zoroaster  and  the  Indians,  weie 
— iu  imitation  of  the  vault  or 
wheel  of  heaven,  401 

Caucasus,  413 

Cavah,  the  origin  of  our  word  cave,  402 

Cecrops  said  to  have  divided  the 
Athenians  into /owtiibes— - these 
probably  into  three  peoples,  and 
each  people  into  30  parts,  418 


130 


437 


415 


Cedienus, 

Cetlau  or  Coilan — Ceylon— the  ac- 
cusative of  KojXo?,  the  father  of 
Helen,  the  mystical  mother  of 
Constantine,  and  the  Latin  name 
of  heaven, 

Celestial  emp'ne — the  monaich  of, 
originally  thought  to  be  an  in- 
carnation of  the  Solai  Ray  — 
whence  he  is  brother  of  the  Sun 
and  Moon.  The  mtegiity  of  its 
institutions,  fiom  the  eatliest 
times,  preseived  by  its  symbolic 
alphabet, 

Celibacy, 

•  — ,  the  doctrine  of  Devils— 
in  high  esteem  among  the  Pa* 
gans, 

Celibate  Catholic,  the,  and  the 
mai lying  Piotestant  cleigy,  aie 
a  copy  of  the  monks  of  Tibet, 
and  ot  the  Biahmms,  of  India, 

Cellarius,  on  Mount  Tauius, 

Cells  01  stalls, 

Celsus, 

on  use  of  images, 


Page 
104 


289 


396 
47 


tb. 


Celtic,  the, 


434 
411 

178 
80,  .95 
80 
20  <? 
Scythians,    and 

268,  273 


GalU  01  Gaul 

Celtic,  the,  20,  165,  166,  170,  17l', 

181,  197,  206,  2.JO 

• ,  five  dialects  of,— Scotch, 

Manks,  Iii&h,  Welsh,  and  Corn- 
ish, 20,  159,  267 

,  01  Hebiew,  130,  155 

—  Hebiew,  the,  the  patent  ot 
all  the  languages  in  a  piimeval 
state,  259 

,  the,  is  Hebiew,  i.  e  Chaldee, 

and  veiuacular  in  South  India,  289 

,  the  six  dialects  of,  290 

,  of  Scotland  and  Ireland, 

diffeieuce  of,  295 

,  the  hve  dialects  of,  now 

different  languages,  369 

CELTIC  DRUIDS,  the,  82,  83,  111), 
128,  130,  147,  149,  154,  155, 
197,  206,  220,  286,  287,  290, 
293,  296,  298,  302,  305,  306, 

315,  414 

— ,  see  the,  on  Sacted 

Stones,  403 


tribes,  all  the,  were  Xacse 
01  Saxae,  so  called  horn  their  jie- 


Celts,  the, 


280 
62 


ancient,  opened  their 
public  councils  by  an  invocation 
of  the  Holy  Ghost,  299,  337 

-  ,   of   Gaul  —  confedeiated 
states  among;  whence  arose  the 
system,  31)5 

Censeo,  1  think—  Cen,  Xn=  650— 

a  census,  302 

Censonnus,  314,  325 

Centeotl,  is  Can  or  Cunteotl,  32 

Ceies,        77,  79,  86,  91,  99,  161,  202 

-  ,  Eleusinian  uiysteiiebof,  cele- 
brated twice  a  yea  i,  91 

-  01  Xpoj?  of  Eleutas  and  Del- 
phit  117 

--  iden'ified  w*lth  Bac- 
chus and  Apollo,  262 

--  ,  flour  offejed  to,  in 
the  Euchan&tia,  242,  244 

-  01  Pioseipine,  sacrifices  offei- 

ed  to,  in  an  island  near  Britain,    262 
Ceyhm,  9,  (or  Candy,)    117,  156, 

163,  218,  221,  259,  262,  277,  280 


INDEX. 


463 


Page 
Cevlon,  its  history,  &c  ,  288 — 294 

,  the  districts  or  circles  of, 

263,  303 
C,  G,  and  K,  the  change   in,  as, 

Cor,  Gar,  Kardu,  &c.,  412,  414 

Chaeones   or  Chaons,   fiom    atwv 

asphated,  135 

Chair  of  St.  Peter,  signs  of  the  Zo- 
diac on  the,  57 
Chalcidius,                                          96 
Chalcis,  Mount,                                 117 
Chaldsean  loudi,  the,  adoied/r«?  as 
the  emblem  of  cicative  wisdom 
and  powei,  or  as  the  Wisdom 
and  Powei  itself,                            128 

•  priest^,  the,  alone  under- 
standing the  seciet  of  writing, 
wei  e  all  magi  or  magicians,  and 
masteis  of  the  world,  175,214 

-Celtic  Sacae,  the  conquer 
ing  tribes  of,  when  they  ai  rived 
in  a  new  country,  supposed  to 
have  established  their  own  feudal 
tenuie,  submfeudating  the  land, 
m  part,  to  the  descendants  of  the 
antediluvians  or  aborigines,  but 
reseiving  to  the  lulers  —  the 
PT  iests — the  tenths t  435 

Chaldaeans,  the,26, 23,50, 139, 147, 362 

-,  the  incarnate  God, 

crucified  by,  117 

,  on  the  i  ace  of  Cain,  133 

,  called  the  Phoenix 

rVa  klo,  183 

,  fiom  central  Asia, 

the  inventors  of  the  syllabic  sys- 
tem, 205,  245,  248 

•  •      ,  why  called  Sabaean*,  220 

divided  into  diffei- 


ent  bodies,  like  Masons,  &c.,        248 

,  and  other  ancient 

nations,  called  the  sun  Bal,          289 
•  '  ,  held  comets  to  be 

planets,  314 

or  Jews,  the,  knew  the 

period  of  the  comet,  out  made  a 
mistake  in  calculating  backwards,  328 
-jiuventoisofthe 


330 
363 

96 
142 


Neros,  piobably  undei  stood  the 
theoiy  ot  corner, 

— ,  the  black — high  science 

of  the, 

Chaldean    astronomers    woishjped 
"the  vew  born  God, 

magicians  01  conjurors, 

~,  Druidical,  or  liiahmin 

caste,  from  the  Hast,  took  pos- 
session of  the  countries  of  the 
Aborigines,  392 

Chaldean^,  the,        2,  3,  138, 139,  141 

9  were  Chasdim,  01 

the  Chasdim  weie  Chaldeans,        135 

,  Jews,  and  Aiabiaus, 

their  languages  connected  dia- 
lects ot  one  language,  274 

Chaldee,  the,  the  language  of  North 
and  South  India,  128,  135,  166 

-— — — ,    squaie    lettei,    the 
primeval  language  of  the  East,      153 

— ,  alphabet  is  Estian- 

gelo,  &c,&c.,  206,  239 

'   or  Hebiew,    the  original 
root  of  theSansciit,  236,  237 

Chaldees,   if  originally   Negroes, 
&c.,  364 

Chaldei  or  Mathematici,  the,  Jose  * 
phus   says,   handed   down   the 
cycfe  from  the  Antediluvians,        135 
,  the  first  account  of,  So  the 


Page 

Buddhist  history  of  Genesis— 
both,  of  West  and  East,  from 
Upper  India,  257 

Chaldei,  an  oidei  of,  escaped  fiom 
a  flood,  and,  by  their  learning, 
established  a  universal  pontifical 
government,  309 

Chalidi,  the,  followers  of  Cali,         135 
Champollion,  M.,  11 

,  his  disco*  enes  all 

delusions,  159 

Chandia,  83 

—  and  Soma,  pedigrees  in 

the  line  of,  nonsense,  .$51 

Chang-ti,  36 

•  and  Tchangti,  the  Su- 

pieme  Being,  229 

Chaons,  the,  3,  01  Chaeones,  135 

Chaidin,    217,  263,  268,  271,  272,  288 
Chariots,  the,  of  the  Butons,  pio- 
bably travelled  on  many  of  the 
light-lined  loads  foimed  when 
Abmy  and  S  ton  ehcnge  were  built,  416 
Chansties,  Caiisties,  Chaiistia,  the 

festival  of,  62,  64 

Charlemagne,  piobably  claimed  to 
be  unit  ei  sal  monaich,  as  sue- 
cessor  to  Augustus ,  Jus  paladins 
and  Roncesvalles,  &c  ,  356 

Chai  levoix's  Histoue  de  Japou,        367 
Chaiim  and  amulets,  ancient,  ic- 

taitied  in  Italy,  92 
against  witches,  evil  dae- 
mons, &c.,  once  common  among 
the  lower  oidei s  in  Britain,         350 
Chat  ties,  the  stone  in  thecathedial 

of,  the  same  as  the  Liuga,    259,  260 
Chart  (%apTij$)  and   Cart  (Gaelic) 
connected  with  lettei  s,  the  agii- 
meusoual  measuieinent  of  laud, 
and  with  wheels,  413 

Chasdim,  the,  01  Kasdim  01  Casi- 

di-im,  were  Kasideans,  135 

Chasuble,  64 

Chati,  same  as  Sacti  or  Sakti,  6 

Chemin,  137 

Chemseunissa,  wife  of  Fenouz,  al- 
legory on,  245 
Chephien  or  Chabyiis,  13 
Chequers,  the  calculi  of  Italy  so 

called,  235 

Cheres,  13,  14,  20,  21 

01  Choeies  was  Moses,  14 

Ch&inus,  or  Menche'imub,  13 

Cheiubim,  the,  10 

Chia  (Eve  conupted),  the  wife  of 

Bochica,  34 

Chibirias,  the  mother  of  Bacab,         32 
Children,  of  the  same  tiade  as  then 

parents,  in  India,  280 

Chimalraau,  the  Mexican  Virgin,        32 
Chimborazo — the  author  required 
to  believe  that  the  water  lose  15 
cubita  above, 


thiew  up, 


the    flood    which 
-,  and  Mount  Blanc — 


254 
312 


aie  they  not  physical  traces' 
&c.,  315 

••  i  ...  -i ,  might  be  thrown  up 

by  the  flood  of  Ogyges,  332 

China,  10,  28,  31,  35,  36,  39— 
41,  69,  173,  192,  214,  218,  223, 

229,  232,  240 

,  the  Hebrew  spoken  in,  41 

,  mythos  of  the  ciucifix  com- 
mon from,  to  Thule,  129 

,  all  taxes  in,  paid  by  a  por- 
tion of  the  produce  of  the  land,  272 


Page 

China,  the  emperoi  ot,  called  Son 
of  the  Sun,  292,  35.* 

,  the  icnewed  incai  nation  vi- 
sible in,  340 

— ,  the  emperor  of,  as  descend* 
ant  of  Japhet,  would  say,  he  is 
"  entitled  to  suit  or  service 
from"  Euiopean  kings  or  then 
ambassadoi  s,  .J39 

,  canals  in,  for  the  encourage- 
ment of  commerce,  &c.  ;  pei  haps, 
lathei  foi  receiving  the  tributes 
in  kind,  before  money  was  in 
use,  376,  377 

gained  teiritory  by  being  con- 

queied.  Could  we  come  at  the 
tiuth,  we  should  probably  find 
stiong  maiks  of  the  pattiaichal, 
and  pei  haps  of  the  first,  goveui- 
ment  of  man  in,  3iK> 

Chinese,  the,  33,  36,  202,  205 

use    the    expiession 

bones  of  the  Son  of  the  Spmt  of 
Heaven,  I(M 

— ,  on  the  first  created,      133 

,  aie  Sin,  Saxons,  OE 

Buddhists,  215,  220 

•  — ,  have  the  whole  my- 

thos of  the  immaculate  concep- 
tion, &c.,  &c,,  215 
the  wisest  people  in 


the  woild,  because  they  exclude 
Euiopeau  pirates,  2 It- 

,  or  Sines,  227,  279 

,  have  st  a  tree,  the  root 

of  su9  a  learned  man,  227 

-,  hold  lettei  s  in  leligi- 


ous  venetatkm, 

,  hold  the  Trinity  and 

the  fall  of  Adam,  23W 

,  have  tiial   by  Jury, 

0*70     -J)7ti 

&/o3  j/y 

,  said  to  have  once  cou- 

queied  Ceylon,  292 

,  empeior  and  nobilitj, 

pei&uaded  by  the  Jesuits,  that 
the  doctnne  of  Confucius  did  not 
diffei  much  fiom  that  of  the  Gos- 
pel, &c,,  366,  367 
who   aie  Buddhists, 


attempted,  by  the  Jesuits,  to  be 
converted  to  the  faith  ot  Cristna 
—why, 

-,  consider  Man  a  Miuo- 


cosm,  the  universe  is  man,  on  a, 
Urge  scale,  &c., 

•  •    •  •,  language,  the  ancient, 
neaily  related  to  Hebiew, 

••'  is  that  ot 


148 


symbols,  and  called  the  language 
ot  flowers,  148,  149,  247 

,  first  system  ot  lettei  s, 

was  of  right  lines,  160,  215 

,  Japouese,  and  Siamese 

languages,  the,  nearly  the  same,  214 

— ,  numerals,  the,  one  stiokc 
01  hue  meant  one,  &c.,  216 

-—  language,  the,  is  undei  stood 
oiei  a  space  of  4900  miles,  217 

•  ,  the  symbolic  language  of— 
the  almost  certainty  of  its  having 
been  formed  by  nunieralSj  44.* 

...  empire,  the,  or  the  country 
of  the*  1000  cities  of  Stiabo,  pro- 
bably the  seat  of  the  fust  patri- 
aichal  government,  376 

,  Mexican,  aud  North-Indian 

Mytho&es,  the,  35,  376 

—  Records  destroyed,  36 


464 


Uune*e  Tartary,  215 

—  —  -  9  selected  by  Baillj  , 
and  by  most  of  the  leamed  philo- 
sophers,  as  the  birth-place  of 
mankind,  444 

-  •  Yeais,  26 

Uunbianfe,  the,  31 

Chmbichenbe.s,  32 

Chisel—  the  use  of,  scaicelv  known 
when  the  Druidical  ciicles  weie 
ejected,  but  xeligions  principle 
may  ha\e  opeiated  again&t  its 
use,  403 

Chi  vali  >  —its  01  igi  n  ,  &c.,  303,  304 
Chivim  —  Evites,  Hivites  or  Ophites,  3  1 
Cho  Coirjoc,  the  second  person  ot 

the  Tibetidn  Ti  imty  ,  118 

Chod,  God,  is  Od,  Hod,  6 


Chon  Ghaui  andCor-Ghaii,  names 
of  Stonehenge  and  of  Gaigaius, 
ihe  same  in  Sansuit  and  old 
Bntish,  412 

Chd,  XL=650,  28 

(Jholula  01  Chululan,  26—28 

Tulan,  27 

— —  temple  at,  like  Tower  of 

Babel,  27,  28 

Chou-Ling,  36 

Ghoul,  Du,  64 

Chreestian    leligion,   the,   existed 

fiorn  the  eaihest  time^  368 

Chiest,  the,  crucified,  123 

Chje&tian  mythos,  ~ 


33 

44 
60 

90 
95 

98 


y,  the  oiigiua)  of,  Plato, 
Philo,  Pantsenufc,  and  Ammomus 
Saccab,  131 

Chz&iens,  les,  97 

Chu,  Xpijc,  32 

Cliiist,    17,  22,  25,  26,  33S  .°,6,  43, 
47,50,  60,  61,  64,  71,  73,  84, 
95,  109,  110,  137—140,  171,  211 

-  attained  the  age  of  nedily  52 
jeara,  2fi—  (01  ot*50)  120—123,  228 

-  conceived    by  a  lose  being 
smelt, 

-  ,  the   Romish  inclination  of 
Duiiie  Wisdom, 

-  ,  the  Passover  of  Chustiatis, 

-  ,  hymns  sung  to,  as  a  God  — 
bo  whi  9  at  the  name  of, 

-  woishiped  by  the  Magi, 

-  ,  his  nativity  ie\ealed  to  tie 
Magi  of  Persia, 

-  ,  Lamb  01  Redeemer,  repre- 
sented AS  the  Sun,  at  the  veindl 
equinox,  110 

-  ,  the  mysteiies  of,  the  myste- 
ries of  the  Lamb,  dnd  of  the 
Mitfaraitic  Bull,  111 

-  worshiped  under  the  foini  of 

a  Lamb,  ib. 

-  ,  pictuies  of,  not  to  be  a  lamb, 
but  a  man  ou  act  oss,  112,116 

—  ciucified,  as  pieached  by  Paul, 
a.  ve.vata  questio^  122 

-  •        —  in  the  heavens,  in 

the  toiui  of  d  cross,      122,  123,  145 

-  was  the  Xptj.,  of  India,   the 


of  Tamul,  the  Cres-ns 
of  the  Sanscrit,  dud  the  Cbtcs- 
usof  the  Latin,  123 

,  on  the  geueiations  fiom 
Abiaham,  to,  133 

,  to  be  called  a  Stone  —  the 
Lroga  01  Logos,  259 


INDEX, 


Cl>nit,  on  the  tune  of  the  flood 
bcfoie,  326—328 

—  ,  oui,  and  Ciistna,  said  to  be 
identical,  337 

-  ,  the  sei  a  of,  347 

-  ,   \\heu   his    doctiines    made 
progie'ss  ,  how  conceited  into  a 
God,  355 

—  ,  when  he  came,  the  emperois 
held  onlj  by  right  of  the  swoid 
after  hi>  death,   the  world,   as 
then   known,  was  dmded  into 
three  Patiiarchates,  400 

-  ,  till  a  short  time  befoie,  all 
science  confined  to  secret  socie- 
ties, 424 

Christening,  Baptism,  and  Confir- 
mation, rites  of  the  Magi,  of  Mi- 
tin  .1,  01  the  Sun,  6b 

Chnstun,  a,  the  Authoi  entitled 
to  the  name  or,  as  much  ah  lie- 
nams,  120,  449 

-  .....  -  a,  not  icquiied  to  give  up 

au  iotd  of  his  taith,  when  he 
tinned  Mussulman,  379 

......          sera,  the,  a  fixed   epoch 

foi  all  the  ancient  Eastein  and 
Westein  nations,  353 

Clmstian  doctiines,  the,        35,  37,  7A 
--  to  be  found  in 
the  morality  of  Pythagoras,  49 

—  —  —  hieiarchy,  the,  the  same 

as  that  of  the  Essenes,  71 

.  -  fathers,  the,  taught  an 

esoteric  and  an  exoteric  lehgion,  129 
"  •  •  ,  the  eaily  authonties,  no 

better     guides     than     Ranteis, 

Jumpeis,  and  genuine  Calumsts,  131 
.1  Monks,  the,  weie  Egyp- 

tian Essenes,  35 

-  -  ,  the,   the   polity   of,    a 

close  copy  fiora  the  Esseneau,        43 

-  mysteiies,    the,    taken 
ftoin  those  ot  Mithia,  111 


-,  what  consti- 
tuted the  whole  ot  the,  will  pio- 
bdbly  nevei  be  known, 


441 


scciet- 


442 


ing  of  the,  an  attempt  to  teb 
the  seciets  of  Pdganihm,  which 
hdd  been,  by  degiees,  icvealed, 
&c,, 
-  mythos,  10,  28,  34,  36, 

37,  115y 

i"    '          religion,  the,  35 

-,  same  as  the 


\ulgdi  leligion  of  the  Gentiles, 

42,  93,  145 

,  parables  ot,    134 

and  all   the 


Gentile  icliglons  attempted  to  be 
explained  and  made  one  by  Am- 
mourns  Saccas,  131,  447,  448 

Chnstiaus,    3,  9,  25,  28,  39,  43, 
45—48,50,58,  59,  62,  70,  7J, 

89,  90,  95,  96 

_ of  the  Manichsean  sect,       45 

*  '     . — ,   most  of  the  rites  and 
doctrines  of  the,  existed  before 
the  time  of  Jesus  ot  Nazaieth,        50 
••  '  -,  Ei>xap'S-«*  of  the,  62 

of  St  John,  66 

•     ',  modern,  ha\e  adopted 
ancient  monuments,  &c.,  68 

the  hieiaichy  of,  a  close 

copy  of  the  Persian,  71 

,  the,  of  the  Levant,  all 

u&e  the  girdle,  77 
hate  adopted  and  adoied 


Page 

the  same  peisons  or  Gods  as  the 
Heathens,  80,  82,  90 

Christians,  the  Early,  prayed  htdiid 
ing,  78,  104 

. ,  would    not 

call  the  days  or  mouths  by  theii 
usual  naoie&,foi  feai  of  pollution, 
pilgrimages 


84 


of,  imitated  fiom  those  of  the 

PdgdtlS, 

ha\e  a  Sdint  as  the  Per- 


sians had  an  Angel  for  each  day, 
,  the  Eaily,  weie  taken 

for  woifehipeis  ot  the  Sun,  by 

turning  to  the  East, 
ot  the  Church  of  England 

tui  n  to  the  East, 

of  Bythmia, 

,  have  copied  the  names 

of  Gods, 
,   the  Eaily,  would    not 

pUce  lauiel  on  then  doors  on  a 

Pagan  festival, 

-,  the  Verlum  Carofactunt 


86 


89 

ib. 
90 

91 


94 
98 


est,  not  pecuhai  to  the, 
&he\v  au  infant  on  Chi  i&t- 

mab>  morning  at  Rome,  102 
,  the,  of  Mdlabai,  called 

Chiistians  ot  Nazaienee  Mapila, 

01  Suiians  of  Sundiiee  Mapild,      115 


-,  of  the  hist  two  centimes 


consisted  of  Nazarenes,  Ebiou- 
ites,  and  Oithodox  —  and  of 
Gnostics,  &c.,  US' 

,  at  this  time,  a  sect  of 

Pauhte^  122 

,  esoteiic  doctrines  of  the,  123 

have   got  possession  of 

the  Gospel  of  John,  found  in  the 
ancient  teuiple  of  Jeiu&aleui,  125 

,  one  of  the  eailiebt  names 

of,  Ciestons,  127 

-  and  Gentiles,  secret  icU- 


gioiib  of,  the  same, 

,  the  sect  ot  the  eaily,  the 

lowest  of  all  in  intellect,  buint 
books,  &c.,  132 

of  St.  Thomas,  208,  262, 

279,  280 

(  natives  of  Euiope,  are 

Papists,  Protestants,  &c ,  221 

,  the  fiist  called  CAnste, 

251,  344 

',  of  the  present  day,  th<jh    • 
minds  enfeebled    by  education, 
look  with  contempt  on  the  leain- 
ing,  &c.,  of  the  Biahtnins,  337 

,  the  Early,  Jo^sephs  of 

Aumathea  among,  342 

,  the  system  of  the  sect  of, 
fell  into  pieces  when  the  Mille- 
nium did  not  airive,  351 

,  make  the  teacher  of  Sa- 

maiia  to  be  God  himself t  as  the 
Biahmins  do  Ciistna,  368 

and  Mohamedans,  in  ica- 

lity   the    same ;     theii    mutual 
hatted,  36(* 

,  when  the,  of  Spain,  sur- 
rendered to  the  Moois,  they  paid 
only  a  tenth  of  the  piodncu— > 
when  their  cities  weie  stouned, 
a  fifth  was  demanded,  377 

,the  bigony  and  malice  or, 

lender  then  assei tions  (against 
Mohdmedans.)  doubtful^  ;i7<> 

and  Mohamedans  equally 

liable  to  mibiepiesentation,          IiB(» 


Page 

of  sight  the  true  grounds  of  divine 
right,  &c.,  why,  384 

Chii&tians,  no  rite  now  known 
among  the,  which  was  not  com- 
mon to  the  Gentiles,  442 

Christianities,  two,  —  the  exoteric 
and  esoteric  —  the  fiist  consists  of 
the  Atonement,  &c,,  intended  for 
the  vulgar;  the  esoteric  was  a 
seciet,  not  meant  to  be  ex- 
plained, 367 

Chiistianity,        25,  28,  37,  61,  71,  95 

-  ,    the    mythos   of,    in 
Egypt,  ^       10 

-  ,    in 
Tartaty,  in  Noith  and  South  In- 
dia,    "  28,  36 


China, 


Mexico, 


19,  36,  97 

,   in 


28,  34,  36,  37 
,  orthodox,  53 

,  sacrifices  for  the  Dead, 
coeval  with,  74 

modern   systems  of, 


identical  with  those  of  the  an- 
cient Peisians,  106 

,  flourished  here  before 

the  lime  of  Christ,  279 

,  generally  prevalent  in 

Butain,  at  the  end  of  the  fourth 
century,  when  the  Romans  left 
it,  281 

,  modern,  if  stripped  of 
coiruptions,   a   continuation   of 
the  ancient  leligion  of  Rome,       367 
Christie,  on  Worship  of  Elements,    251 

,  on  a  passage  fiom  Diodo- 

rus  on  speech  and  symbols  to 
repieseut  objects,  437 

Chiistus  or  Chiestub  became  Chros- 

tos,  250 

Chronicles  of  the  kings  of  Peisia 
adopted  into  the  canon  of  the 
Jews,  17 

Chrysanthius,  the  master  of  Ju- 
lian, 448 
Chryses,  225 

and  Calchas— their  dispute 

with  Agamemnon,  350 

Chry&ostom,  St.,  58,  61,  298 

•   "  on   the    Gentile 

snysteiies,  430 

,  John,  on  children 
wearing  medals  of  Alexander,  as 
talismans,  248 

Chubb,  131 

ChuruJa,  28 

Ciceio,    2,52,64,76,86,98,100, 

164,  202,  236 

•  on  the  power  of  the  Augurs,    52 
'  '        on  Transubstantiation,  64, 

442,  443 

*s  property  confiscated,  76 

»  Brutus,  &c.,  the  learned 

and  u ul earned  fools   in  Rome, 
against,         ^  345 
Cihnateocalli — i.  e.  temple  of  Cali, 
2  the  God  of  Siua  or  Sian,  31 
Cihnathe,   temple  of   Siu,    Sion, 
1  Sinai  or  Sina,  29 
Cimmerians,  the,  4 
Cio  or  Cioch,         8,  31,  227,  229,  230 
CIPATENAL,  the  WORD,                      23 
Ciphers,  the  language  of,          185,  186 
,  the  written,  unspoken  lan- 
guage   of,    extended    over   the 
whole  world,  and  was  long  fixed,  234 

,  the  language  of,  the  first,    235 

VOL.    If, 


INDEX. 

Page 

Cir— from  U  gr— a  circle,       263,  276 
Circle,  the,   how  divided,  in  Vo- 
lume I.,  404 
Circles,  districts  in  Ceylon  and  Ger- 
many so  called,                     263,  303 

and  in  the  five  Noithem  Circars, 

276,  277 

,  the,  of  Germany,  were  all 

religious  divisions  of  the  pontifi- 
cal goveinment,  411 
Circular  temple*,   in   cyclar  num- 
bers, erected  m  honoui  of  the 
Deity,  306 
Circumcision,  the  law  of,  omitted 
in  Aelfric's  Anglo-Saxon  transla- 
tion of  the  Pentateuch,  173 

— , —  means  also  initiation, 

248,  309,  310 

— 1  the  custom  among 

the  Tamuls,  in  Mexico,  in  Col- 
chis of  Armenia,  in  Egypt,  in 
Guinea  and  Congo — pie  vails  only 
among  the  pnests,  309 

Cjang-cihup — the  wisdom  of  Sion 

orXin,  211,224 

Clapioth's,  Mr.,  Map  of  Asia,  411 

Claike  (Dr.),    95,  108,  117,  239, 

240,  262 

?on  Tumuli  and  Cams, 

in  India,  289 

.  .......  '  ,  on  the  companies  es- 
tablished in  Thebe*,  418 
Classical  Journal,  110,  210,  432 
Claude  Duret,  3 
Claudian,  145 
Claudius,  76 

,  human  sacrifices  offered 

by  the  Romans,  till  the  time  of,    281 
Cleaichus,  50 

Cleland's  Specimens,  &c.,    55,  59, 
62,  109,  222,  264,  266,  276,  277, 

279,  290,  297,  299—302,  304,  413 
Clemens  Alexandrinus  \  17,20,43, 
Clement  of  Alexandria  J  49,50,60, 

79,  89,  115,  125,  234,  447,  449 

on  i  ud  i  meats 

of  wisdom  taught  by  Christ,  found 
in  the  philosophy  of  the  Gieeks,    130 
held  the  alle- 


gorical meaning,  131 

-,  on  the  mysteries  celebi  ated 


under  the  Cupola  of  Temples, 
&c,,  298,  303 

~,  and  his  school,  levived  and 


taught  the  best  part  of  the  aii- 
cient  system  of  mysteries,  &c.        342 

9  on  the  Mosaic 

mythos  at  Eleusis,  347,  350 


aays,  that  the  truths  taught 
in  the  mysteries  had  been  stolen 


440 


the  mysteries 


alluded  to  by,  442 

Clement  VIII.  g  55 

Cleobolus — tyrant  of  Liudus — his 

riddle  on  the  year,  319 

Cleomenes,  the  alphabet  of,  220 

Cleomodes — on  a  month,  as  30 

days,  321 

Clients  the  Roman,  weie  to  the 

Genres,  what  the  teuantiy  were 

to  the  Hig-hiaud  Lairds,  392 

Clifford's  Towei  at  Yoik,  foimerly 

an  Olympus,  276 

CHstheues'  code  of  laws— the  aim 

of,  to  blend  the  noble  clans  of 

Athens  with  the  other  citizens,  419 
Clo=600,  Call  or  A/0  the  Phosnix,  183 


465 

Page 

Cloraire,  266 

Clytoaes  and  Clytonculi,  274 

Coatle,  Mexican  name  of  God,  32 

Cobbett,  on  the  Moorish  sway  in 

Spain.  377 

Cobra,  the,  130 

,    the    nine    overshadowing 

Buddha,  sleeping,  emblem  of  the 
cycles,  286 

Cochin  China,  Tonquin,  Japan,  and 
China,  the  chaiacteis  of,  the 
same,  though  the  spoken  lan- 
guages dijfei ,  215 

,  Calhda,  288 

Cockayne,  the  mast  of,  the  load- 
stone ?  182 
Codex  Boigianus,  32 

Vaticanus,  32,  35 

Ccelum — how  derived,  408 

Coenobites,  the,  48 

Cosnobium,  Koiw£twt  47 

Cohen  (p  en)  the  general  of  the 
Priest  or  Pontiff  made  himself 
Khan,  3S5 

Cohenia,  a  priest,  a  Cohen,  3 

,  Sagan,  io. 

Cohens,  the,  Jewish  priests,  de- 
scendants of  Aaron,  222 
Coir,  genitive  choir,  the  Gaelic  foi 
a  space  inclosed  on  all  sides,  is 
the  %6t>p<zt  place  or  land,                413 
Colebrook,  88 
'             —  and  otheis  blockheads 
enough  to  considei  the  Buddhists 
as  Atheists,                                    428 
Cohdei,  the,                                       130 
College  of  Heralds,  the  origin  of 
our,  the  council  of  the  Amphic- 
tyons  of  Delphi  and  Eleusis,          422 
Colleges,  our,  lemains  or  revivals 

ot  Druidical  institutions,  297 
(celebi  ated)  anciently  esta- 
blished at  Nagidcut,   Bochana, 
and  Catshtiieie,                               444 
Collie,  the  Rev.  David,  on  the  Rung 
plau  in  China,  bv  which  a  tenth 
of  the  produce  was  fixed  as  the 
land  tax,  376 

»s  translation  of  Hea  Mutig,     421 

Cologne,  skulls  of  the  three  Magi 
kings  at,  98 

9  Christ  as  a  Lamb,  at,         HI 

Colonies  from  Italy  and  Gieece,  in 

very  ancient  times,  434 

Colos&e,  43 

Colosseum  —  the    Cyclopaan   watt 

found  under  the  ruins  of  the,        3H1 
Colubia,  Culebia,  31 

Columb,  St.,  or  Columba  01  Co- 
lumbes,  in  Coinwall — its  hacied 
stones,  called  the  nine  maids,  286 
Columba  or  lona,  settlements  of  the 
Chaldei  made  as  fat  as  the  island 
of,  257 

and  Columbo  of  Ceylon, 

both  so  named  by  the  same  sect, 

280,  288,  289 

,  the  learning  of,  when  the 

lest  of  Euiope  was  in  ignorance 
and  barbausm,  286 

Cohirabo,  m  Ceylon,  288—290 

Columbus,  33 

ColumelJa,       133,  134,  139,  141,  142 
Comet,  the,  (of  1680?)  138,  382 

— — ,  of  575|  years*  period, 

327,  328,  330—332,  334 

,  if  a,  caused  the  change  of 

the  earth's  axis,  at  the  flood,        313 
•,  the,  of  1680,  been  four 


466 


INDEX* 


Page 

times,  viz,  44  B  C.,  531  01  532, 
A.  D.,  1106  and  1680  A.  D,,          326 

9  the  ptobable  cause 

ot  the  flood,         327—332,  334,  338 

,  periods  of,  to  the 

Christian  aera,  328,  329 

,  out  asstionomers  will  asseit 

that  they  can  calculate  the  periods, 
of  several  of  the,  330 

,  the,  may  have  effected  great 

changes  in  all  the  planets,  336 

,  the,  of  1680,  the  coinci- 
dence between,  and  the  chrono- 
logical date  of  the  flood,  in  In- 
dian, Jewish,  and  Giecian  writ- 
ing, establish  the  leality  of  a 
flood  at  that  time,  on  so  high  a 
piobabiluy,  as  to  amount  almost 
to  certainty,  439 
,  may  come 


314 
265 


again — the  tops  of  the  mountains 
may  be  the  bottom  of  the  seas,      445 
Comets — held  to  be  planets, 
Common  Soccage — lauds  held  iu, 

Law,  the,  of  England  and 

Scotland,      established     betoi  e 
writing  was  geneially  known,       272 
..  and  feodal  law,  the,  of  En- 

gland, both  came  ft  urn  India  at 
same  time  ?  273 

Comoim,  Zamoiin,  01  Camaihia,     228 

,  Cape,  232,  257,  295 

Compitales,  the,  90 

Couipitalicii,  the  game?,  ib 

Conception,  immaculate,    21—23, 

38,  42,  49,  96,  97,  102 
ci  ucifi  x- 


ion,  and  lesmrection,   the   my- 
thos  of,  in  Egypt, 

-,  in  India, 


21 


Syiia,  Mexico,  and  South  Ame- 
rica, 22,  23,  38,  42 

,    &c,     in 

China,  215 

Conclave,  the,  knowledge  possessed 
b>,  uncertain,  93,  342 

. ,  the  secret  docttine 

of  renewed  Avatais  (probably) 
existed  in,  367 

Conclaves,  the,  of  Tibet  and  of 
Rome,  117 

Concubines,  the  360  Royal,  of  the 
Peisian  Kings,  317 

Conde  is  Can  01  Khan — Can-di, 
holy  Can  or  Kan,  301 

Confederated  towns  and  states  of 
Ionia,  &c.,  being  precisely  twelve, 
shew  method  and  design,  394 

states,  among  the  Celts 

of  Gaul,  395 

Confession,  73,  74 

Confirmation,  66,  71,  232 

by  the  girdle,  77 

Confreres,  the  360  of  Athens,  &c  ,   418 

Confucius,  36 

,  similarity  of  his  doctune 
to  that  of  the  Gospel,  367 

Confusion  of  tongws,  Me,  allegoiy 
of,  234 

Connexion,  the  ancient*  between 
the  Eastern  and  Wester  n  nations,  262 

Conquerois,  numbeis  of,  have 
thought  themselves,  and  have 
been  thought  by  then  followeis, 
to  be  Messiahs,  345 

Constant,  Ben>,  44,  97,  261 

,  on   a    piiestly  govem- 
ment  m  Greece,  350,  351, 

,  on  similar  customs,  &c., 


Pagna, 
Avdtai, 


Page 

&c.,  in  Europe,  Asia,  Africa,  and 
Ameiica,  372 

Constantine,    26,  27,  33,  34,  51, 
53,  54,  56,   90,   94,    105,    126, 

138,  278,  279,  289 

,  indictions  of,  34 

v\as  both  Chustian  and 

51,  119,  281 
.  affected  to  be  the  Tenth 

51 

,  alleged  gift  of  Italy 
b\,  to  the  Chuich,  53,  54 

oideied  Sunday  to  be 

set  apait  in  honoui  of  the  God 
Sol,  90 

.     ,. .,  the  cioss  of,  probably 

a  ci  unfix,  118 

„ 1  the  tieason  of,  145 

. ,  the  miscieant,  affected 

to  beau  Avatai,  207 

— ,  gave  a  preponderance 

to  the  Popes  and  Pauhtes,    270,  449 

,  how  influenced  to  give 

the   successoi  ot  St.  Peter  the 
i  ight  ot  i  ulmg  by  the  book,  345 

,  the  conduct  of,  a  proof 

of  the  close  connexion  of  Pagan- 
ism and  modem  Chuistiauity,        349 
established  a   priest- 
hood interested  in  the  success  of 
the  mythos,  &c.,  355 
— .             was   the  followei   of 
Cnstna— no  Pope  in  India  be- 
cause theie  was  no  Constantine 
theie,                                             370 
-,  suspected  to  have  di- 


vided the  world  among  his  thiee 
sons,  in  compliance  with  the  iny- 
thos  of  Shera,  Ham,  and  Japhet,  400 
the  half  Pagan  and 


half  Chmtian  eccentricities  of, 

what  accounts  foi,  443 

,  Bp,  of  Constance,  80 

•  Pogonat,  111 


Constantinople,  the  council  of,  (In 
Trullo,)  in  707,  oideied  pictures 
ofChiibtinthefoimofmen,  111,  112 

• ,    three   days,    how 

reckoned  in,  142 

1  the  city  of  seven 

hills,  354 

— and  Egypt,  dispute 

between  the  iulei&  of,  352,  354, 

361,  388 
in  the  domain  of 


Japhet,   is  called  Room  by  the 
Mohamedans  ot  the  East,  360 

Consulate,  when  the  Roman  was 
divided  between  the  two  ciders, 
the  Patricians  demanded  the  ex- 
clusive jmisdictiou  of  the  civil 
and  lehgious  law,  as  it  was  the 
science  ot  then  caste,  &c,,  394 

Cook,  Captain,  33 

Cooke,  48 

Copias,  the  drains  from  the  Lake, 

381,  419 

Coptes,  the,  77 

Coi  (choh),  centre  of  measure- 
ments in  Italy,  &c  ,  it  also  meant 
heart)  and  wisdom,  hence  proba- 
bly, m  Persia,  it  desciibed  the 
Sun,  410 

— ,  coi-dis  01  dt,  dims  —  hence 
wheie  the  Decumamis  or  line 
ciossed  it,  a  cioss  was  set  up, 
&c.,  413,  414 

- —  Gawi— the  circle  of  the  Mighty 
One,  411 


Page 

Coral, a,  (hence Bail)  meansal  corl, 
chief  of  the  corle  01  circle,  292 

Coia-mandel  —  Coiomandel  —  the 
circle  of  Coie,  277,  290 

Coidinei,  on  the  corles  or  districts 
in  Ceylon,  292 

Core,  Cyrus,  Zvpe,  Ras,  Ros-e,  Sir, 
and  O-sir-is  mys-tically  connected  ?  242 

Coiea,  the  Chinese  written  language 
understood  in,  215 

Coieans,  the,  esteemed  stupid  by 
the  Chinese,  216 

Conuth,  43 

Comwailis,  Loid,  the  government 
of,  374 

Coipoiate  towns,  the,  of  Europe, 
existed  undei  the  pi  iests— con- 
nected with  the  Paudaemic  my- 
thos, 276 

Cortes  and  Pizano  piobably  aided 
in  then  conquests,  by  the  mythos, 
&c.,  370 

,  lecommendcd  the  Enjpeioi 

to  get  a  giant  of  the  tithes,  horn 
Pope  Alexander  VI  .  this  was 
lefused,— why,  393 

Coitona,  127 

Cos,  the  island,  Hippociates  on  the 
years  of,  319 

Cosar,  a  kingdom  of  Jews,  in  the 
East,  so  called,  25 

Cosmo,  St.,  84 

and  Damicn,  the  church  of, 

was  the  temple  of  Rornulua  and 
Remus,  91 

Cotillon,  the,^^  ,  dancing  oiigi- 

nally  religious,  179 

Council  of  Nice,  the,  355 

,    burning    of 
books  by  the,  357 

Counties  or  Eaildoms,  the,  of  Great 
Biitain,  were  they  72,  and  the 
Parishes  360  ?  292 

County,  i.  e.  count-ia,  distnct  of  the 
Conde,  301 

Cousin,  Victoi,  on  all  gieat  men 
beiug/tfloAsfr,  358 

Coxcox,  &aved  on  a  raft, — peihaps 
Sasa\  or  Saxas,  31 

Ciaft,  trade,  01  cat>te,  each  a  seciet, 
in  India,  279 

Ci afts  01  trades,  all  01  iginally  bound  * 
by  leligioub  net-,  ib, 

Cianmei,  132 

Crates  {Violate*,  brought  giammai 
to  Rome,  170B.C,  195 

Ciawfuid,  9,  217,  238,  315 

,  on  the  Negroes  of  the 

Uppei  Ganges,  363 

Cieator,  Preseiver,  and  Destioyei, 
the,  83,  244,  256,  429,  430 

,  the,  Logos  01  WUdom,  the 

same,  230 

descent,  the,  always  the  emblem 
of  the  female  g eneratwe principle >  291 

9  from  the  use  of,  piobable 

that  Mohamed  adopted  the  dou- 
ble principle,  though  said  to  have 
debtioyed  the  dove  01  lune,  402 

Crestian  Port,  the,  Poitus  Crcsso,    117 

• —  (Chiistian)  name,  a,  de- 
rived ft  om  use  of  a  crest  or  seal,  1 98 

, —  niythos,     the  whole   an 

esoteiic  sybtem,  232 

Crestism,  9 

Ciestians  or  Christians,  the,  of  the 
West,  piobably  descended  di- 


467 


Page 

rectly  fiom  the  Buddhists,  lathei 
than  fiom  the  Brahmins,      438,  439 
Ciestologia,  20 

Crestons,  one  of  the  eailiest  names 

ofChiistians,  127 

Cresto-polis,  117 

Cretans,  the,  of  Mount  Ida,  Jews,    189 
Ciete,  102,  180,  188,  226 

called  Candia  and  Iciiti,         1 17 

Cieutzer,  7,  56,  62,  231 

on    a    pnestly  goveiu- 

tneut,  in  Greece,  350 

Cristna,    5,  8,  9,  35,  43,  44,  48, 
56,  57,  98,  100,  104,  133,  202, 

218,  221,  242 

the  same  as  Samson,  8 

and  Jesus,  identity  of  their 

lustoiy,  44,  241 

birth  of,  different,  accoid- 


ingto  Mauiice,  fiom  that  of  Jesus,  49 

theSavioui,  88 

,  incai  nation  of,  98,  343 

,  the  same  as  the  Kistnah,     115 

and  Salivahana,  mythos  of,  117 

and  Rama,  the  same,    137,  138 

strangled  the  serpent,  144 

,  entombment  and  resuriec- 

tion  of,  142,  145 

,  aftei,  came  the  leign  of 

the  Pandus,  222 

,  the  followers  of,  affected 

the /mate  principle,  269 
,  sects,  vaiieties,  and  mise- 
ries of  eveiy  kind,  aiose  with — 
with  the  age  of  iron,                       308 

,  Christ-na  01  Chiist-en,  ac- 

coiding  to  the  Biahmms,  incai- 
uated  foi  the  salvation  of  all  who 
believe  on  him,  341 

,  the  degree  of  perfection  in 

the  form  of,  ai lived  at  by  hand- 
some black  males  constantly  unit- 
ing with  the  most  handsome  black 
females,  363 

,  by  the  Brahmins,  made  to 
be  not  the  ninth  Avatar,  but  God 
himself,  as  Christians  make  the 
teacher  of  Samaria,  368 

and  Buddha,  the  partizans 

of  the  religions  of,  the  same, 
though  hating  each  other,  369 

,  the  btories  respecting,  why 

•believed  by  the  common  people,    426 
(the  benevolent  lamb)  and 

Vishnu  (the  fish),  the  followers 

of,  call   the   Sacae,  Saxou&  01 

Buddhists,  atMsts, 
Cristnas,  incai  nations  of, 

,  &c.,  put  to  death,  &c., 

,  the   two,  of  India  and 

Rome, 
Custona, 

Croesus,  king  of  Lydia,  318,319 

Cioix,  Pet.  de  la,  353 

Ciomlehfc  and  Cains,  the,  &c.,         373 
Crosier,  the,  earned  by  the  Ponti- 

fex  Maximus,  57 

,  was  the  lituus  of  Ro- 

man  Augurs,  78 

•  and  sword,  the,  264 

,  disputes  be- 
tween, 365,  366 
Cioss,  the,        30,  34,  35,  37,  69,  88 

,  venerated  by  the  Cumans,  30 

•  ,  the  God  every  where 
crucified  and  suspended  from,  36 

,  signing  with,  69,  302 

,  sign  of,  to  drive  away 

the  Devil,  88 


428 
129 
142 

219 

127 


Page 

Cioss,  the  sign  of,  a  foundation  in 
natuie,  H6 

,  of  the  Templars,  with 

eight  points,  why,  298 

1,  the  Cardo,  and  the  De- 

cuinanus,  371 

Crosses — pointing  to  the  four  cai- 
dinal  points — then  object,  the 
collection  of  the  tenths  for  the 
piiesthood,  372 


-,  Termini,  01  Piiapuses,  the, 
of  the  Romans  (often  indecent), 
emblems  of  the  generative  power, 

414,  415 

Crotoua,  48 

Croze,  La,  118,  243 

Crucified  God,  the,  the  docti  ine  of, 
iu  Italy,  anteiior  to  the  Christian 
sera,  *  126 

• ,  the  adoiation  of,       262 

Ciucifix,  the,  of  Bain,  of  Cu&tna, 
of  Ixion,  of  Piometlicus,  117,  118 

f  at  eveiy  cross-ioad  ID 

Tibet,  117 

,  of  Nepaul,  1 1 8 

,  a,  an  object  of  adoration 

fiom  the  Indus  to  theTibui,  and 
even  to  Scotland,  119,129 

,  the  Pagan   Roman,  pui- 

posely  concealed,  120 

-,  mythos  of,  common  to 

all  nations,  129 

,  heathen,  disappeaiance 

of,  in  Biitain,  &c.,  130 
Ciucifixion,  Resunectiou,  Immacu- 
late Conception,  and  Trinity,  the, 
mythos  of,  found  in  Egypt,  India, 
Syiia,  Mexico,  and  South  Ame- 
rica,               21,  22,  23,  33,  28,  42 
,  the,  the  Authoi's  opi- 
nion icspecting,  not  stated,  120 

of  Adonis,          99,  100,  112 

of  Apollo,         102,103,180 

of  Atys,  102,  104,  106 

,  of  every  Avatar,  cele- 

biated  at  the  5  temples  in  Egypt,  118 

'of  Bacchus,       100,102,112 

of  the  black  Saviour,  32, 

36,  37,  116 

of  Buddha,      103,  105, 

118,  124,  244,  248,  249,  256,  415 

of  the  Chiest,  123 

ofChnst,  25,  122 

,  the  Chiist  of  the  Ro- 
mans, 124 

of  Cristna,  104, 118, 124,  145 

of  the  Dove,  114,  116 

ofHoius,  102 

of  law  01  lao,  100,  112,  122 

of  Indra,  33,  206 

of  Jxion,  116,  318,  198 

of  Jesus,  the  Son  of  Si- 

rach,  124,  232,  441,  442 

of  Jesus  Chiibt,  104, 105,  112 

,  and  icfauiiection  or, 

most  impoitant  paits  of  Chiis- 
tianity — whence  deiived,  100 

,a 

close  copy  fiom  Paganism,  112 

-,  believed  iu  literally  by 


the  Ebiomtes,  &c., — but  spmtua- 
liter  by  the  Gnostics,  &c  ,  119 

of  Jupiter  Ammoii,  102 

•  Zagrueus,  103 


of  the  Logos,  in  the  hea- 
vens, 123 

ofMithra,          99,  100,  112 

ofObiiis,          100,  102,  136 

of  Prometheus,  1 13,  116,  118 


Page. 

Ciucifixion,  the,  of  Pythagoias,        127 

-  of  Quecalcoatle,  32 

-  of  Salivahana,  115 

-  of  Semirarnis  as  the 
Dote  01  Ditine  Love,  116,  118 

--  of  Sol,  99,  100,  112,116 

-  —  -  -  of  Wittoba  or  Balrji, 

115,  118 

--  of  Xaca,  105 

Cruden,  128 

Crusades,  the,  —  the  mythic  super- 
stition at  the  time  of,  349 

—  -  __,  the  Millenium  ex- 
pected at  the  time  of,  35  6,  382 

Ci  ymogaea,  the,  of  Aintpimus,          300 
Ciyptogtaphic  wilting,  bj  cipher, 

132,  iat 

,  -  .  -  system,  the,  not  en- 
tiiely  disused  in  India,  235 

Ciysen  (01  Chiysen),thecountiy  of 
X/njff,  122 

Ctesias—on  the  walls  of  Babylon,    317 

Cufic  alphabet,  the,  long  served  for 
letters  and  ciphers,  213 

Culdees,  the,  of  lona  and  Wales, 
had  mairiedand  unman  ied  mem- 
beis.  in  theii  convents,  248,  280 

-  ,  at  Ripon  and  York, 

279,  287,  28S 

Culi-dei  fChaldees),  JM=666,       210 
Cullidei,  Chaldseaus,  or  Mathema- 
tici,  the  most  learned  lace  in  the 
woild,  257 

-  ,  Cullidl,  or  Culdees,  their 
thiee  saciaments  —  Oideis,  Bap- 
tism, and  the  Enchamt,     262, 

279—281,  290 

—  —  ordained  each  other  before 
the  Romish  puests  came  among 
them,  281) 

Curna,  on  Cape  Comorin,  6 

Cumana,  Humboldt's  Sundial  in,  297 

Cumans,  the,  30 

Cumaean  Sibyl,  the,  129 
Cunti,  Ceuteotl,  Can  or  Cunteotl,      32 
Cup  —  the  sending  lound  ol,  &c.,  a 
\ariationoftheEucharistia, 


Cupid, 


and  Venus,  both  called 


300 
5,  6,  103 


170 


divine  love, 
Cupola  —  from  Cup,  ID  Welsh  top, 

*>ame  as  ras,  &c.,  8 

Curetes  01  Saviours,  why  nine,          286 
Cunones—  Cwates,  5° 

Cuils  and  Churls,  our,  from  al-    >«> 

corl?  J| 

Cuinus,Q.,  on  the  Walls  of  Babylon,  $H 
Cusco,  39 

Cushites  and  Cuthite*,    so  called 

from  change  of  T  and  S,  208 

Cusuraa  —  answeis  to  Camasa  and 

Camasene,  296 

-puia,Pushpa-pnra,  Patali- 

pura,  the  city  of  flowers,  ib. 

Cuviei,  39 

.  on  the  i  evolutions  of  the 

woild—  hudden  and  violent,  312,  313 
*  ,  on  the  mythological  nature 


of  ancient  history, 

-  on  diluvial  lemains, 


Cybele, 
Cycle  of  360, 


360 
361 
47 
141 
i,  how  written,         160 

— ,  162,  163,  181 

,  the  first  was  6,  then  60,  then 

600,  &c.,  195 

— ,  of   666,   was   the 

name  of  every  planet,  2 1 2 
of  twenty-eight,        149,  150,  162 


468 


INDEX. 


Page 
C  jcle  of  the  Neros,  140,198 

1  the  Metonic,  32,  J98 

otOm,  181 

piecess»ional,  the,  of  25,920 

\ears,  141 

— ^—  of  84,  used  by  ancient  Bi  items,  1()2 

,  is  Jewish,  Butifsh,  and 

Indian,  ISO 

— ,  the  same  things*  renewed  in 
eveiy,  226,  227 

,  of  600,  an  emanation  of 

divine  love,  242 

,  does  not  every  retuin, 

according  to  God's  law  ?  338 

-  •-,  of  600,  marked  as  sacred 
by  the  bonnet  01  mitre  on  the 
head  of  the  youth  on  the  Roman 
ases,  433 

Cviles,  system  of  regeneration  of,       36 

— —  and  &acied  numbers,  origin 
of  the,  223 

— — ,  the  knowledge  of,  neceasa- 
lily  a  secret,  236 

— -,  with  the  htgk  piiests  pro- 
duced astiouomy,  \\uli  the  low 
p nests  and  \ulgai,  biipeistition,  243 

,  defaciibed  by  Ciomlehs  and 

Cains,  in  India,  iiiitam,  &c.,        256 

— — ,  the,  regulated  festivals  and 
ugncultuial  labouis,  306 

,  tenewed,    the   Astern   of, 

calculated  tor  duration,  307 

,  all  the,  were  nuciocoaiuic,    399 

,   all  the,  made   up  by  the 

multiplication  ot  the  Jive  and  «UP, 

409,  431 

— — ,  the  great,  desciibed  in  differ- 
ent  wctyb — in  the  East,  by  600 
and  by  60  ,  in  Italj ,  by  240, 360, 
120,  &c.,  "  415 

,  of  21,600,   ot  43,200, 

&o.,  432 

,  the  system  of,  arose  out  of, 

and  was  continued  by,  the  wants 
of  man  ;  it  aided  in  supplying  or 
remedying  those  wants;  it  is 
yielding  to  the  law  ot  change, 
and  ib  almost  foi  gotten,  445 

Cvclopaeau  and  Diuidical  monu- 
ments, 36,  147 

MO    inscription    found   on    any, 

197,  198,  206 

walls  arose  by  degiees, 

as  the  woild  became  ciowded, 
iood  and  land  scatce,  and  man 
quarrelsome,  365 

watt  found   under   the 

luins  of  the  Colosseum  —  Nie- 
buhi's  silence  on  the,  381 

Cyclops,  the,  135 

KVK\C$  and  Q<pi$ — Seipent 
of  the  C\cle,  or  Logos*  of  the  Cy- 
cle, *  438 
C> elopes,  the,  or  Calideioi  Mathc- 
"matici,  the  builders  of  Stone- 
henge,  Abuiy,  Dipaldenha,  the 
temples  ot  Solomon,  the  P\id- 
mids,  &c ,  &c.,  "  135 

...        ,   one-eyed,   aitei    the 

image  of  God,  the  sun,  136 

1  regulators  of  cyclic  ic- 

ligious  festivals,  &c.,  236 

Cyuiri,  the,  Mipposed  to  ha\e  been 
*bi  ought  to  Bi  itain,  by  Hu  Gadarnf 
rioin  Dtfirobaui  —  Taprobane, 
Ce\ioti,  290 

Cyrnng,  the  Sophi,  Ras,  Cuuuicg 

King,  230 


Page 

Cypiiau,  St.,  58 

Cyrrnestica — Ciest-ica,  236 

Cyrus,  51,  56,  57,  375 

«— — — ,  the  Awv  TWV  aiu]HM>        51,  56 

,  a  soldi  epithet,  231 

f  a  Messiah,  233 

— —  thought  to  be  a  X^$-»  251 

— — ,  the  360  channels  cut  by,  to 

make  the  Gyndess  foidable,  317 

— — ,  believed  to  be  a  divine  in- 
cai  nation,  343 

himself  to  be  the 

person  foretold,  344 

— — ,  was  put  to  death  by  the 

Tzanna  01  Queen  ot  Caiacoium,  360 
— — ,    Daiius,    and   Cambybes — 
their  leason  foi  destroying  the 
images  in  Egypt,  but  leaving  the 
Lingas,  &c  ,  364 

(though  an  Iconoclast) ,  why 

he  could  leconole  the  adotatiuu 
of  the  solar  powei  with  the  ado- 
3  at  ion  of  the  Supieme  Being,  429 


D  and  r  pernmtable  in  Sanscrit,       119 
Daae,  the,  4 

DabUtan  —  Persian   books,   called 

vedas,  226 

Dad,  dade,  daddy,  for  father,  33 

Daftetdam,  the  (tteasury office) ,  the 
numbers  used  in,  form  an  alpha- 
bet, 235 
Dag,  21 
Dago  and  Taurico  \                        38 
Dagon  and  Taut  us  J 
Dagun— a  god  so  called,  at  Ran- 
goon,                                          288 

the,  of  the  Gentiles,  imitated  iu 
the  dymharpeia  of  the  Greek, 
Roman,  and  Protestant  churches,  81 

Dak-po  (Dg-Padus,  or  Po),  name 
of  Bacchus  in  Ceylon,  163 

Damasceuus,  John,  S ,  112 

Dan,  18 

— — ,  sign  of,  the  Scorpion  or  Eagle,  105 

D'AncarviJle  on  mythology  of  Egyp- 
tians, Brahnnus,  &c.,  267 

—  says  the  Sac®  were 

also  called  Sagae,  274 

— —  on  the  FEUDAL  SYS- 
TEM, 262,  372 

Dances,  mubic,  &c.,  to  aid  mernoiy 
befote  by  liable  wilting  wa&  dis- 
covered, 247,  424 

Dancing,  originally  ineiely  religi- 
ous*, 179,  233,  262 

approved  of  by  Sou  ales, 

Sophocles,  &c»,  425 

« ,  the  ancient,  entirely  imi- 
tative, and  esteemed  honourable 
or  otherwise,  in  piopoitiou  to 
the  dignity  of  what  it  was  meant 
to  expiess,  425,  426 

Daniel,  the  wilting  interpreted  by, 
a  symbol  for  d  word,  186 

•  on  a  time,  tomes,  and  a  half, 

&c ,  317 

,  not  to  pray  for  a  month,      320 

--,  the  1260  of,  calculated  to 

beatfn  with  our  present  seta,  329 

• ,  a  pei  feet  pictuie  of,  exhi- 
bited by  Nas/ireddin  de  Thous, 
at  the  couit  of  the  Khan  of  Tar- 
tat  y,  &c.,  382 


Daniel,  made  ruler  over  360  cities, 

by  Danub,  420 

Dai  ms—  the  360  Sati  apse  of,  317 

-  ,  solicited  to  prohibit  prayeis 

for  30  days,  320 

-  and  Alexander  —  in  the  battle 
between,  stj  earns  of  blood  said  to 
have  ascended  from  the  terrestrial 

fish,  &c.,  346 

-  made  Daniel  ruler  over  360 
cities,  420 

Darol-Hikmet  or  house  of  wisdom, 
at  Cairo,  iu  which  all  the  sci- 
ences &c.,  were  publicly  taught,  387 
Ddiu  (Peibian)  Diut  (lush)  a  Per- 

biau  Magus,  225 

Data—  the  Sau&ciH  Dhatoos  are,  1 

Daudpotn,  232 

David's  (Lumley)  Tuikish  Giaiu- 

mar,  421 

David,  (kmg,)  bupposed  to  have  had 
the  banie  &oul  as  Adam,  Abra- 
ham, and  the  Mebbiah,  97 

-  ,  105,  232,  238 

—  ,  faons  of,  in  India,  122 

—  ,    28    geueiatioiib    fiom,    to 
Christ,  133 

—  ,  Psalmfa  ot,  a  bentetice  fiom 
the,    identical   iu   Hebiew  and 
Welsh,  154 

—  -,  Daudj  Dis  or  Di-oud  —  the 
holy  man  of  Cud  or  of  Ayoudia,    23b 

-  ,  a  man  aftei  God'&  own  heait, 
yet  given  to  the  Jews  as  d  pun- 
ishment, 364 

-  ,  measures  of  the  sepulchres 

of,  still  remaining  at  Jerusalem,   405 

-  danced  before  the  ark,  426 
Davies,  Mr.,  y? 
........  —  ,  on  Son  of  Alary,  in  a 

Welsh  batd,  154 

-  —  ,  his  Celtic  Researches,  290 
De,  di,  dia  (Celtic)  ,  Deus,  and  &a 

and  A^a,    the   Goddess  Ceres, 
from  H  di—  holy, 

De  Rosssi,  quoted  by  Lowth  on  the 
LXX. 

Dcaus  and  Chapteis,  the  oiigin  of, 
involved  in  absolute  daikuess, 
thousands  of  yeans  after  the  dis- 
coveiy  of  the  ait  of  wilting,  280, 

Dea&il,  the,  must  be  perfoi  med  sun- 
ways,  &c.,  w 

Debtors  and  creditors,  the,  of 
Greece  aud  Italy  —  the  debts  were, 
piobdbly,  demands  made  bj  the 
nobles  foi  more  than  the  tenths, 
&c., 

Decalogue,  the, 

Decapolis,  the,  of  Western  Syiia, 

Deccan  —  Daschuia  in  Sanscrit  — 
answers  to  Decapolis,  and  to  the 
Tithiugs  of  Aihed, 

Decembei  24th,  at  midnight,  orgies 
celebrated  in  Mithraitic  caves, 
and  in  temples  generally,  to  the 
honour  of  the  God  Ia0—  the  Sa- 
viour, 

......         ,  at  Rome, 

-  ,  the  Persians  called 
it  the  Night  of  Light, 

-,  the  accouchement  of 


161 


418 
171 
277 


the  Queen  of  Heaven,  celebrated 
on,  by  nearly  all  nations, 

25th,  the  bu  th  ot  the  God 

Sol,  celebrated  on,  by  the  Gen- 
tiles, 98  — 100— ot  Q&hib,  <# 
102- of  Adonis,  Apollo,  Atys, 
and  Jupiter  Ammon,  of  Crete, 


ti>. 

95 

96 

99 

io. 

102 


INDEX. 


469 


Page 
December  25th,  the  birth  of  Horus 

celebi  ated  by  the  Egyptians,          102 
Decumanni,  the,  perhaps  men  of 
the  tenths  or  tithes,  the  opeiatives 
undei  the  Cat  din  ales,  381 

Decumanus,  the,  decus&ated  accoid- 
ing  to  the  cardinal  points,  371,  372 

J — ,  was  diawu  at  every 

tenth  part  of  the  cncle  from  N. 
to  S,,  whence  Us  name  Deca; 
like  the  paiallek  of  Latitude, 
these  hues  were  always  the 
same,  413 

Deen,  icligion  so  called  by  the  Mo- 

hamedans,  250 

Deflowering,  whence  the  phrase,      244 
Dei-paia,  and  Panama,  45 

Deir,  111  Sanscnt,  means  an  island ; 
is  the  name  of  God  «ind  of  the 
island  of  Ceylon,  288 

Deisul,  voyage  of  Salvation,       21,  276 
Deisuls,    •  20,  64,  233,  422 

,  whether  sacied   theatres 

preceded  01  followed  the,  340 

Deity,  the  doctiine  of  the  andro- 
gynous natuie  of,  as  universal  as 
the  Trinitarian,  256 

De  la  Ceida — his  commentary  on 

ViigH,  408 

Delia  Salute,  chuich  of,  at  Venice,     91 
Delecailians,  [Dalecailians,]    the, 
hate  a  dialect  of  their  own — 
a  iclic  of  Gothic,  Anglo-Saxon, 
and  Iiish,  258 

Delhi— city  of  the  God  Ii—D'-eMi,  352 

,  thei  e  is  a,  in  Sumatia,  353 

,  the  city  of  seven  hills,  354 

Delos  and  Delphi — a  "black  dove 
came  to,  horn  the  Hypeiboreans 
— the  priestesses  of,  paiticularly 
endowed  with  the  Holy  Spirit,      285 
Delphi,  86,  102,  136,  202 

— — ,  Apollo's  tomb  at,  102 

and  Eleusis,  the  Xfl^  or 

Ceies  of,  117 

'    ,  mythos  known  at  the  tem- 
ple of,  134 

,  (means  navel,  the  centie,) 

the  Linga  worship  of,  260,  262 

Deli  10,  408 

Delta,  the,  of  Egypt,  laid  bare  by  a 

flood,  312 

'    »  ,  appealed  at  the  subsidence  of 

the  Mediterranean,  352 

Deluc — on  the  sudden  i  evolution  of 

the  eaith's  crust,  313 

Deluge,  the,  i  em  arks  on,  by  an 

Amencan  \\nter,  312 

Demetrius,  St ,  85 

.     .  Phaleieus,  had  360  sta- 

tues elected  to  his  memory  at 
Athens,  320 

Demigods,  the,  of  the  ancients,  aie 

the  Saints  of  the  moderns,  81 

Demociitus,  47,  314 

Demons,  the,  flee  at  the  sound  of 
the  sacied  bell,  70 

01  Manes,  74 

D.M.S.,  Diis  Mauibus  Sacium,  74,  85 
Dendeia,  the  Zodiac  of,  193,  236 

Denis,  St.,  84,  85 

,  death  and  resurrection  of,  85 

*— ,  chinch  of,  was  the  tem- 
ple of  Dionysus,  91 
Deumaik,  the  Saxons  of,                 300 

,  instruments  in  the  cabi- 
net of,  with  edges  of  Iron  and 
handles  of  Gold,  305 

Deo  Soli,  100,  109,  110,  116 

VOL,   II. 


Page 
Deo   Soli,  Unitaiiau   meaning   of 

these  words,  129 

Des  Caites,  with  some  additions, 
icvived  the  philosophy  or  doc- 
trines of  the  ancients,  398 

and  Beikeley  in  Eu- 

lope,  and  Vyasa  in  India— the 
doctrines  of,  427 

De-Saine,  Desanus,  names  of  Hei- 

cules  or  the  Sun,  225 

Desire  of  all  Natwns,  the,          167,  251 

• ,  to  be  bom 

from  the  side  of  his  mothei,        345 
Despotisms  in  Asiatic  states—- the 

cause,  366 

Deucalion,  18,  20,  439 

(Dens  Cah,  or  holy  Cali), 

the  flood  of,  took  place  2348, 
B. C,  332 

Aci»id<j,   suavitas,  dulcedo, — hence 

Deucalion,  18 

Devaci,  the  mother  of  Ciistna,  98 

Devanagan,  the,  236 

Devi,  m  Sanscut,  means  an  island, 
is  the  name  of  God,  and  of  Cey- 
lon, 288 
Devil,  coutnvances  attiibuted  to 
the,  by  Spanish  Monks,  in  re- 
feience  to  Mexican  and  Peru- 
vian doctrines  arid  rites,  23,  24, 

31,  33 

,  the,  and  his  fallen  angels, 

the  ptototype  of,  &c.,  88 

— ,  the  cunning,  252 

,  begetting  Merlin  on  the 

body  of  a  vngin,  fable  of,  349 

,  said  to  have  copied  the 

Christian  rites,  when  the  Pagan 
mysteries  were  attempted  to  be 
icstored,  442 

driveis,  131 

-driving  age,  a,  426 

De\ils,  the,  busied  themselves  with 
the  Eucharist,  60 

,  set  up  baptisms,          66,  68 

,  air  cleared  of,  by  baptized 

bells,  70 

,  driven  away  by  salt  in 

holy  watei,  88 

Dewtahs  (bad  angels) ,  with  whom 

Cristna,  the  Savioui,  made  wai,     ib. 
Deys,  the,  of  Algiers,  Tunis,  &c,, 
admit    the    supiemacy   of   the 
Grand  Seignior,  380 

Dhasa-meda — deciina  and  modius 

—the  tenth  measure,  263 

Dhatoos,  the  Sanscrit,  are  data,          1 
D'Heibelot,  77,  303 

and  Desguines  censm- 

ed  by  Haminei  for  consideiiug 
the  Assassins  a  dynasty,  388 

A;,  Da,  holy  or  God,  161,  163 

Di,  in  the  St.  Kilda  and  Mexican 

dialect,  means  Gi  eat  Loi  d,  1 61 

Diana,  473  86 

,  Di-ja-na,    or   Deva-ja-na, 

fiom  Yoni,  174 

Di,  divus,  the  fiist  name  of  God,        28 
Dido,  sistei  of  Anna  Peieuna,  91 

Dies  Solis — maikets  and  fairs  held 
on,  aiound  the  sacied  mount 
with  its  cross,  276 

Digamma,  the,  or  Van,  not  used  by 
the  Greeks  after  the  time  of 
Aristotle,  155 

,  is  the  Van  growing 

into  the  sound  of  V,  hard  f,          169 

s,  two  used  for  the  numeral 

letter  sfa,  196 

SR 


Dii  Con-sentes,  the, 
Dii  Consoites,  the, 
Diodore, 
Diodoius    (Siculus) 


Page 
433 

344,  345 
97 

il—~13    28 

84,229,290,313/314,'  317 
on   the    most 


ancient  succession  of  the  Gods, 
&c  ,  323,  325,  326 

•,  on  speech,  indistinct  and 


confused,  and  symbols  to  repre- 
sent objects,  437 
Diogenes  Laeitius,  101 

•  ,  on  the  length  of 

theyeai,  318—320 

— — -  and  Anaxagoias,  on  the 

design  of  the  eaith's  inclination,  314 
Aw*  neXacr-yo;,  the,  01  hoty  sailors, 
eastein  tubes,  might  be  Chahdei 
—the  only  people  who,  aftei 
Deucalion's  flood,  preserved  the 
use  of  letteis,  439 

Diomede,  18 

Dion,  on  a  certain  daemon,  styling 
himself  Alexandei  of  Macedon, 
appeal  ing  on  the  Danube,  &c.,&c.,  348 
Dionysius  Exiguus,  on  the  error  of 
30  days  as  a  month,  321 

Halicama&sus,  51,  84 

,  in  the  histoiy  of,  a  pagus 

is  called  a  itzpmQKiav,  as  we  should 
say  a  circtempole,  419 

,  Aristotle,  and  Polybius, 

all  equally  ignorant  of  the  origin 

of  the  tribes  of  the  Gieeks  and 

Italians,  420 

AMI/WO^,  Bacchus,  worshiped,  as 

St.  Denis,  84,  85 

Dionysus,  the  God,  same  as  St. 

Dionysius,  85 

Dipaldenha,  built  by  the  Cyclops,      135 
Dipaldenna,  369 

Dios,  S,  American  name  for  God,     161 
Dipuc,  01  Cupid  and  Venus,  242 

Di-Saka  01  Deva-Saka,  Bala  Raja 

so  called,  221 

Dis  Mauibus,  203 

DJs  Manebus,  ib. 

Disoider,  the,  which  the  present 
system  seems  to  shew,  is  proba- 
bly only  temporary  or  periodical,  339 
Diir,  in  Sanscrit,  is  an  island ;  Seren, 
is  quasi  Set  an,  the  island  of  Cey- 
lon— Seiendib,  290 
Divi  or  Gods,  Divi  or  Saints,  91 
—  infei  lores,  Roman  and  Chris- 
tian,                                  80,  81,  85 
Divine     incarnations  —  Buddha, 
Cristna,  Salivahana,  Moses,  Cy- 
lus,  Alexander,    Julius   Caesar, 
Gengis  Khan,  Thnui,  Mohamed, 
Giegory,  Hakem  Benin  llah,  weie 
all  believed  to   be,  as  well  as 
Jesus  Chi  ist,                                 343 
Divim  Rightt  the  claim  of,  by  nao- 
narchs  ot  Asia  rational,  if  plead- 
ed by  European  monaichs,  they 
ought  to  setid  arnbassadois  to 
China,  or  somewheie  else,  to  do 
suit  and  service  to  their  Superior 
Lord,                                            359 

_ f   of   European 

despots  and  priests,  what  ope- 
rates against,  384 
all   the  claims  of 


kings  to,  have  descended  from 
Noah,  &c ,  407 

Division  into  three  (the  Mohame- 
dan),  similar  to  the  Triumvirate, 
&C..,  385 


470 


INDEX* 


Page 
Divus,  28,  80,  90 

Augustus,  Paulus,  Penus,         80 

Petionius,  90 

• applied  to  Chustiau  Saints,       ib. 

D.  M  ,  Deo  Maximo  or  Dis  Manibus 

01  Dis  Mancbub,  203 

D.  JM.  Sacrum  XL,  piobably  Deo  M, 

=650,  ib. 
Dodona,                                               86 
,  m>thos  known  at  the  tem- 
ple ot,                                            134 

,  the  beech  and  oak  gave  out 

oiacles  at,  165 

Dog,  a,  described  by  signs,       161,  185 
"Dogs,  hence  all"  and  "Piocul, 

hinc  piocul  este,  pi  of  am,"  430 

Dolonnen — on  the  sudden  revolu- 
tion ot  the  earth'fc  crust,  313 
Doin,  a  judge,                          277,  302 
Domain — ma  01  ania  d'om — land  of 

Om,  303 

Domase  (Pope)  solicited  Jet  om  to 

seaich  foi  the  Bible  in  Judea,        172 
Dom  Bee,  Scouhalla  in,  283 

bee—Book  or  Bee-d'-om,         302 

day-book — D'om-d'aia — a  re- 

coid  of  the  Jand  of  the  sacied 
Om,  land  winch  paid  its  tenths,      it>. 

tiee,  the,  65 

Domesday  Book— Liber  Judicato- 

nus,  277 

Domingo,  St.,  language  of,  coriupt 

Hebrew,  19 

Doinmos,  79 

Dominus,  Kupjo?,  Lord,  name  of 
honour  of  Jesus  Christ,  99 

— Mortis,  or  Bal-Sab,      82,  83 

Sol,  the  Saviour,        89,  112 

Domman  wished  the  words  the 
Lord  our  God  commands  it  to  be 
used,  55 

Dennis,  from  D'om,  Di-om,   the 

place  of  the  holy  OM,  302 

Don,  river,  from  pR  adn  Adoti,        99 

or  Dun,  tte  Dn— wisdom  or 

knowledge,  250 

Doncastei,  an  altar  of  Heicules  at,   154 
Door,  a.,  m  Sanscrit  dwara,  SaKon 

dora,  Greek,  Qv$a,  158 

Double  principle,  the,  adoiation  of,  222 
AsXsja,  a  species  of,  paid  to  Cardos, 
their  natuie  01  design  being  for- 
gotten    Devotees  in  all  ages  and 
nations  strhe  to  inciea&e  the  ob- 
jects of  adoiation,  410,  416 
Douyan-Byan,  husband  of  the  mo- 
ther of  Gengis  Khan,  353 
Dove,  the,  Semnarais,                      228 

,  in   Heb.  Ionat  in  Lat. 

Columba*  the  name  of  li,  lona, 
IcolxnUH,'  285 

— ,  in  Hebrew,  is  always/5* 

nude,  174,  285,  291 

Doyle,  Bishop,  X  Doyle,  198 

Dozens  and  scores,  our,  probably 
derived  from  the  microcosmic 
supei&tition,  the  nature  of  which 
is  foigotten,  385,  433 

Diaco,  217 

Dragon,  the,  and  Thorah,  the  fable 

ot,  305 

Diat ida— hence  Foit  St.  David  ?       238 
Druid,  a,  brought  the  mytlios  fzom 

Bokhara  to  Ireland,  97 

— •,  the  Arch,  in  Gaul,  held  his 

toot  out  to  be  kissed,  55 
— ,  probably  had  un- 
der him,  three  archflamens,         416 
— -—,  when,  a,  commanded  an.  army> 


P,ige 

and  he  usurped  the  throne,  many 
ot  his  batons  would  be  Diuidi,     278 
Dimds,  the,  31,  44,  50,  62,  64,  69, 

71,82,83,277,  278, 
kept   Dec.  24th  and 


called  the  25th  Nollagh, 

.,    ,  weie  peisecuted  by  the 

Romans,  who  took  (learned)  no- 
thing from  them, 

~,  ot  Gaul,  woishiped  the 


99 


ib. 


Virgo-Paritura,  as  the  mother  of 
God,  100  years  befoie  the  birth 
otourSavioui,  108,109,259 

,  taught  by,  or  descend- 
ed from,  the  Chaldseans  of  Tar- 
taiy,  orEasteiu  Syua,  01  North 
India,  135,  136 

,  weie  called  Vates,  by 

the  Biitibh —  Ouateis  by  the 
Gieek&,  225 

or  pi  iests— almost  all 


lands  m  Europe  anciently  belong- 
ed to  the  ordei  of,  266 

f  enmity  of  the  Romans 

against  the,  why,  281 

,  the  20,000  veisefe  then 

pupils  icpeated,  340,  436 


~,  the,  of  Butain,  sent  offei- 


ings  to  the  temple  ot  Apollo,  at 
Delos,  wiapped  in  wheat  stiaw,    380 
in  the  oldest  monu- 


ments of,  we  have  the  ciicJe  ot 
12,  stones, — the  number  ot  the 
signs  ot  the  zodiac,  &c.,  &c  ,  408 

Diuidical  or  Cyclopaan  buildings- 
no  inscnption  found  on  any,  197,  198 

1  circle,  ereiy,  or  cathedral, 

had  its  sacred  mount,  for  the 
Deisul  or  procession  of  God  the 
Saviour — of  Sol,  fiorn  East  to 
West,  276 

— — .  temples,  the,  became  Ro- 
man and  Christian  temples  or 
churches,  &c.,  ^  ^  278,  280 

-  ' '  •  built,  with  pillars 
in  cyclic  numbers,  to  leniedy  de- 
fects of  memory,  for  histouc 
knowledge,  310 

•  circles,  the,  mark  nume- 

rals, but  nothing  like  letters,         311 

• and  Cydopaan  buildings 

fou nd  every wh ere,  3 1 2 

•"  re- 

mains of,  in  EVERY  part  of  the 
woild,  365,  373 

edifices 


prove  the  existence  of  the  Gold- 
en Age,  undei  the  univeisal  pon- 
tifical government,  369 

wheievei  found,  there  the  pa- 
triarchal system  extended,  371 

-i temples,  the,   probably 

erected  wheu  the  numeral  alpha- 
bet was  in  use,  but  when  the 
syllabic  was  a  secret,  if  it  was 
then  discovered,  396 

1  colleges  (whence  our  uni- 

versities) these,  &e.,  suboidinate 
to  the  three  Archierarchs— the 
descendants  of  Shera,  Ham,  and 
Japhet,  432 

monuments,  all  the  old 

suspected  to  be  antediluvian,        439 

Drummond  (Sir  William) ,  48,  159, 

236,  297,  314 

"     •  ,on  Hebrew 

names  of  places,  &c.,  all  astrono- 
mical, 105,  136 


Drummond  (Sir  William),  on  buf- 
Joonery,  179, 

,     on     the 

knowledge  of  the  ancients,  le- 
spectmg  the  numbei  of  the 
planets, 

Sir     I. 


Newton,  Mr,  Whiston,  and  Mr. 
Gabb,  on  the  gtandatd  measuie 
ot  the  ancients, 

— ,  on  the  Bi  i- 

gaiites,&c.,  412, 

on     the 


piiests  of  Amraon,  and  the  an- 
tediluvians, respecting  the  length 
of  the  year, 

Duche&ne,  on  the  Cathedial,  &c., 
of  Chartres,  259, 

Dugas-Moutbel  (Mous.), 

Du  Halde,  on  signs  or  symbols 
known  to  people  of  Cochin  China, 
Toaquin,  Japan,  and  China, 

,  229,  268, 

Duir,  the  Oak  and  numbei  Jow, 
161, 

• and  Gort,  the  fiist  letter  ot, 

to  make  Dog  or  Dg,  161, 

Dulaure,  219, 

Dupaix,  M., 

Du  Pen  on, 

Dupuis,  6,  60,  60,  85,  99,  100, 
102—105,  107,  110—112, 

Duret,  Claude,  3, 

Dutch,  the,  conduct  of,  in  India, 

Dutchman's  Cap,  the  i&le  of,  called 
Linga  in  old  maps,  291, 

Du  Verdier, 

Dwapar,  the, 

Dwara  (Sansciit),  doru  (Saxon), 
a  door, 


Page 
212 

402 

404 
413 

432 

260 
196 

214 
272 

163 

185 
279 
28 
55 

193 
190 
216 

m 

118 
158 


E,  the,  changed  into  O,  with  the 
Ethiopians.,  250 

Eagle's  Nest,  the — jeasou  ot  the 
constant  assemblage  ot  philobo- 
pheis,  abtiononieis,  &e.,  in,  383 

Eail  (Lord)  E  Laj-di,  the  Lar,  301,  417 

Earldoms,  the  nation  supposed  to 
have  been  oiigmally  divided  into 
72,  the  domain  of  as  many  urn* 
nicipia,  each  with  its  12  Aldei- 
inen  and  24  Councilmeu,  417 

"Eaith  to  earth,"  &c.,  b  copied 
ftom  the  ancient  Egyptians,  92 

Earth,  change  in  the  Axis  ot"  the, 
310,  311,  313,  315,  3J2,  438,  439 

,  the  i evolution  of,  at  the 

equator,  about  equal  to  the  velo- 
city of  a  cannon  ball ;  and  if  she 
wete  slightly  checked  in  her  daily 
motion,  the  Pacific  would  lush 
over  the  Andes,  &c.,  and  the  At- 
lantic over  Europe,  Asia,  <fec,,  312 

,  the,  its  figure  shews  its 
revolutions,  &c.,  314 

,  that  the  would  incline  and 

the  flood  ensue— those  that  knew 
this,  from  the  calculation  of  the 
moons,  might  know  the  exact 
imrabei  of  the  planets,  402 

,  the  burface  of,  suspected  to 

be  microcosmically  divided,  alter 
the  heavens,  410 

,  the,  supposed  by  Buffoh, 

&c,,  to  have  once  been  in  a  state 
of  fusion,  444 


INDEX. 


471 


Page 

East,  the,  the  emblem  of  the  good 
Deity,  89 

,  tuining  to,  in  worship,  89,  90 

Easter,  bloody  wais  icspecting  the 
time  of  celebrating,  58,  59,  90 

Sunday,  finding  the  whole 

God  on,  59 

,    victoiy    of    the 

God  Sol,  celebrated  ou,  by  Chiis- 
tidna  of  Euiope,  106 

Sastei  Island  and  its  images,  38 

Eastein  learning  woithless,  but  as 
a  means  to  discover  the  learning 
of  antiquity,  35 1 

Ebiouites  01  Nazaieues,  60 

Ebn  Moklah  invented  the  piesent 
Aiabic  characters,  300  years  after 
Mohamed,  "  237 

Ecbataua,  360 

Ecclesia  mm  solvit  ecclesiae,     284,  394 

or  e*glise,  fiom  Ey-cil-lys,    297 

Ecclesiasticus,  Who  was  the  author 

of?  123 
1  why  refused  by  Pro- 
testants— received  by  mernbets  of 
the  Romish  chinch,                        124 

,  much  con upted,  but 

the  translation  of,  older  than  the 
Christian  sera,  125 

and  Wisdom,  pro- 


bably had,  oiigiually,  the  whole 
mythos  of  the  ciucified  Avatais, 
&c.,  125,  126,  128,  232,  441,  442 

the  books  of,  intended  to  contain 
and  conceal  the  Cabala— the  se- 
cret doctiines  of  Wisdom,  365 

shew  horn  then  idioms  a  trans- 
lation fiom  the  Hebiew,  442 
Echelensis,  Abiaham,  150 
Echvah,    the  Holy  Ghost  of  the 

Mexicans,  32 

Eclectic  philosophy,  the,  446 

Eclectic  01  Philalethean  sect,  the 
Author  wished  to  be  consider- 
ed a  membei  of  the,  448 
Eclectics*,  the,                                 447 

,  so  called,  by  the  Paulites,  448 

Eclipse— the  art  of  foretelling  an, 
would  give  a  piiesthood  the  do- 
minion  of  the  vvoild,  365 

Eflisiuf,  448 

Editor,  Notes  by  the,  32,  35,  43, 
64,  65,  72.  73,  82,  90,  103,  122, 
142,  174,  176,  178,  183,  184, 
208,  215—217,  232,  233,  241, 
301,  329,  330,  333,  334,  341, 

369,  381,  449 
Edmund,  bishop  of  Sarum  or  Sa- 

lusbury,  299 

Edwaid  VI.,  60 

,  Liturgy  of,  88 

— . ,  Guilds,  Chantries,  and 

Fiee-chapels,  suppressed  by  the 
1st  of,  280 

the  Confessor,  the  laws  of, 

only  declaiatory,  273 

—  and  Alfred, 

\veie  Saxons,  275 

Egypt,  4,  7,  10—13,  15—22,  34, 
44,  45,  47,  48,  59,  66,  67,  98, 
100,  105,  106,  118,  124,  205, 
211,  219,  221,  230,  239,  275, 

279,  281,  360 

possessed  by  the  Persian^  11,  12 

— -,  a  marsh,  except  the  district 

of  Thebes,  12,  13 
,  history  of,  a  Travesty  of  that 


Page 

of  the  Jews,  or  of  Holy  Sciip- 
tuie,  11,  15—18 

Egypt,  kings  of,  ending  in  cJwres, 
\veie  renewed  incarnations,  13 

,  the  crucified  of,  your  aud  our 

Lord,  14,  15,  118 

,  five  temples  of,  15,  16,  118, 

275,  276 

,  a  cashmouric  distiict  in,  16 

,   ancient    language    of,    the 

Coptic,  which  was  Hebiew  01 
Chaldee,  20,  243 

,  the  Essenes  of,  43,  45,  46, 

48,  49,  66,  U5,  270,  381 

— ,  infant  Gods  in,  100 

,  the  plagues  of,  incredible, — 

keep  pace  with  the  Labouis  of 
Heicules,  aud  the  Conquests  of 
Bacchus,  105 

,  conquest  of,  by  the  Gieeks, 

meaning  of  hieioglyphiCh  lost  at 
the  time  of,  159 

and  Eleusis,  the  high  myste- 

lies  of,  none  but  the  arcumcwd 
admitted  to,  _  248 

,  kfeodal  tenure  established  in, 

by  Joseph,  264 

,  history  of  the  Bible  tound  in,  293 

,  the  Mosaic  mythos  set  up, 

particularly  in,  by  a  tube  from 
India,  362 

— -,  the  priests  of,  the  piiucipal 
landowners— they  were  &  highly 
privileged  nobility,  366 

•,  the  poll  tax  inj,  was  two  du- 
cats a  year,  379 

— ,  the  kings  of,  were  the  gene- 
rals of  the  priests,  264,  266, 

380,  386 

,  a  single  obelisk  before  the 

temples  in — many  of  the  obelisks 
brought  to  Rome,  402 

,  Upper,  10,  12,  44,  45,  133 

Egyptian  pioper  namefc,  all  He- 
biew,  18 

Aroura,    the,  was   the 

square  of  100  cubits,  406 

Egyptians,  the,    11,   12,   15—18, 

20,  25,  64,  77,  79,  1777  219 
sacred   letters  of, 


Chaldaic, 


supposed   to  have 


peopled  America, 

~,  Gospel  of, 


,  appeased  their  God& 

with  prayers  and  incense, 

-,  their  feast  of  can- 


dles, 


»,celebiated  the  birth 
of  the  Son  of  Isis,  the  God  of 
Day,  &c.,  on  Dec.  25th, 

then   most  sacred 


20 

25 
45 

79 
86 


99 


oath  to  swear  by  the  relics  of 
Oshis,  102 

,  celebrated  the  vei- 

nal  Equinox,  106 

-, wot  shiped  the  VIRGO 


PAKITURA,  piior  to  the  birth  of 
our  Saviour,  109 

•,  had  a  cycle  of  four- 
teen, 160 

,    used    pebbles   or 
small  stones  to  calculate,  167 

. ,  .1,  icveted  the  Moon 

undei  the  emblem  ot  a  Cat,          183 

,  said   to  have  had 

666  kinds  of  sacrifice,  210 

f  uaed  the  Amomuni 

in  embalming,  &c.,  242 


Egyptians,  the,  the  first  month  of, 
called  Thoth— August,  2Sr 

>  predicted  the  rctuni 

of  Comets,  3H 

,  the  ancient  yeai  of, 

only  360  days,  316,  317,  3M 

,  the  old,  had  two  compu- 
tations tor  the  year,  viz*  by  lunar 
months,  and  by  three  seasons, 
(Spnng,  Summer,  and  Winter J 
each  of  four  months,  32«1r 

(Saracens),  claim  to 

be  descendants  of  Shem,  352 

— ,  Napoleon  declared    to 

the,  that  he  was  a  Mohamedan, 
why,  358 

,  unsatisfactoiy  theories 

to  account  for  the  adoiation  ot 
animals  by  the,  437 

Eichhorn,    '  4H 

Eight  instead  of  ten  would  ha\e 
been  taken  for  the  terminate 
number,  had  Aiithmetic  been  the 
effect  of  learning,  4£» 

V3»n  etkl—  the  middle,  the  largest 
pait  of  the  temple,  the  sanctuary, 
&c.,  4Gb 

'£*$  may  be  tP'PJ  THE  w,  01  ens, — 
existence,  Wfc 

•       VK  ens,  substance,  or 
UP  ts,  he  is,  197 

'E*$,  (AM,  iv,  195—197 

,  three  words  with  dis- 
tinct ideas,  1% 

,  descriptive  of  the  Crea- 
tor, Preservei,  and  Destioyei,  197 

El£azar,  97 

Elect  one  slain,  the,  125 

Electric,  Galvanic,  and  magnetic 
fluids,  the»  and  hydiogeu,  sus- 
pected to  be  all  one  substance, 

336,  J37 

Elephant,  the,  01  the  Ganesa  of  In- 
dia, 130,  165 

Elephauta,  called  Philoe  or  Ele- 
phant, 16f> 

Elephant's  head,  a  pillar  with  an, 
used  in  India,  instead  of  Lin- 
gas,  372 

Eleusnrian  mysteries,  the,  of  Ceres, 
celebrated  twice  a  year,  91 

Eleusis,  55,  130,  202 

,  mysteries  of,  from  books 

of  Moses,  115,  125,  347,  440 

,  a  man  pretend- 
ed to  be  killed  in  the,  14^ 

• and  Delphi,  the  Xp^<  01 

Ceres  of,  11" 

•    ,  mythos  known  at  the  temple 
of,  134 

,  the  thtee  sacred  woids 
used  at,  purely  Sanscrit,  197 

,  initiations  at,  232 

'  and  Egypt,  the  high  myste- 

lies  of,  none  but  the  circumcised 
admitted  to,  248 

• ,  the  ceremonies  at,  cele- 
brated with  music,  &c,,  298 

,  the  mysteries  of,  copied 

fiom  Jeiusalem,  303,  35U 

Eleutherius,  $*.,  85 

Elias,  the  prophet,  the  Superioi  of 
the  Essenes  or  Carmelite  Monks,  275 

Elie,  El&izar,  97 

Elijah  invested  Elisha  with  the 
cloak,  pallium— the  power  of  the 
Vates,  Bud,  &c,,  231,  38d 

~— ,  the  pallium  of,  242 


472 

Page 
Eliphaz  the  Teman-ite  or  Tm-an- 

ite,aTaraulite,  128 

Misha,  231 

Elk,  all  the  parts  of,  collected  ftom 
vaiious  quaiteis,  by  the  Irish, 
said  to  have  been  put  into  a 
whole,  &c,,  410,  422 

Ellis,  Mr.,  on  the  word  <dcshara,  371 
Elm  (or  alma),  the  maiital,  242 

Elmaciaus  calls  Ami  at,  the  Moun- 
tain Coidi,  411 
Elphinston,    Mr.,    on    change    of 

lands,  among  the  Afghans,    282,  283 
Elphiiistone,  239 

*Hjt*£pa  fs  €HXi8,  Day  of  the  Sun,      90 
Emigiants,  our,  take  theii  sacieds, 
&c  , — had  they  the  Deisul,  they 
would  have  the  sacred  mount, 
cten  in  Australia,  341 

Empedocles,  62,  314 

Emperor,  embratur,  Ora-bia-tur, 
(he  reformer,  of  the  Tauric  cycle,  347 

,  the,  neither  of  China 

1101  of  India,  but  of  Muscovy,  the 
legal  successoi  of  Noah,  353 

,  the  title  of,  assumed,  as 
successor  of  one  of  the  sons  of 
Noah,  360 

Emperors,  the  Roman,  as  pontiffs, 
claimed  as  delegates  of  TH2 — 
diew  imposts  from  all  nations — 
wished  to  make  Latin  the  com- 
mon language — and  permitted 
those  devoted  to  the  infernal 
Gods  to  be  killed,  54 

—  ",  threw  money 

to  the  people  at  then  coronation 
— weie  adoied  by  them,  and  had 
the  title  of  Deus  01  Diva*,  55 

Emreis,  Welsh  for  Stouehenge,  177 
rEy,  the  Of— To  Ov  of  Plato,  196,  197 
Enciatites,  the,  60 

Encyclopaedia  Britannica,  the,  on 

Platonim,  446 

Endes, of  Bretagne,  his  monomania,  359 
Edinburgh  Encyclopaedia,  the,  on 

the  Eclectics,  447 

Eneas  or  Ene*e,  18 

Eneka,  29 

En  fie  Id,  Dr.,  on  baptism,  by  the 

Samantans,  66 

England,  10,  72,  J49 

— ! ,  called  Ytng  ktih  le,  by  the 

Chinese,  149 

,  the  laws  of,    ^          272,  273 

•'•    '   i   ,  the  constant  increase  of 

cold  in,  445 

English,  the,  2 

9  converted  by  Augustin,  93 

,  conduct  of,  in  India,     216 

_ 9  French,    and   German, 

the,  on  alphabet  of,  237 

Ennius,  on   the   thiee   tribes   of 

Rome,  345 
,  on  the  great  temple  of  Ju- 
piter, &c.,  408 
Enoch,  the  book  of,                  88,  173 

,  on  Elect  One  slain,  125 

— — ,  on  cause  of  the  Flood,  204, 

252,  310. 

gave  Noah  the  characteristic 

cat  marks  or  signs  of  the  secret 
things  in  his  book,  310,  333 
,  book  of,  discovers  a  know- 
ledge of  judicial  astrology,  3 13 

,  on  Noah,  &cv  knowing  the 

flood  would  come,  329 

— ,  how  his  history  should  be 
tieated}  334 


Page 

Eo&ter,  the  Saxon  goddess,  193 

Eostre,  Asteioth,  Astarte,    58,  59,  193 
Epagonienas,  the  five  days  belong- 
ing to  five  Egyptian  deities,  to  be 
born  in  no  year,  in  no  month,         317 
Ephesus,  43,  47,  66 

— — ,  the  Panionian  temple  of,    117 

Ephores,  the,  condemned  anyinno- 
xation  in  music  in   celebiating 
hei  oic  deeds,  and  in  the  construc- 
tion ot  the  lyre,  why,  426 
Ephraim,  the  sign  of,  Aquaiius,        105 
Epic  poems— divided  into  24  books, 
each  into  a  certain  number  of 
lines,  &c ,                                     340 
Epicuius,    the    first   who    taught 

giammar  among  the  Grecians,      195 
9  and  the  Stoics— the  doc- 
trines of,  to  be  found  among  the 
sectaiies  of  India,  337 
Epiphauius,          50,  60,  78,  109,  111 

_3  does   not   notice  the 

Targums,  172 

Epiphany,  the,  84,  99 

Episemon-bau  or  Vau,  195 

Equites  or  Plebcs,  the  class,  pro- 
hibited from  marriage  with  the 
Patiicians,  392 

Eratosthenes,  12,  13,  99 

Eri  or  Hen,  the  Saviour,  15,  170,  272 
Epo^  15,  103 

Ef«f,  5,  62,  135 

,  Venus  and  Cupid  both   so 

called,  170 

is  Sora  or  SuiaandCama — 

Ania  or  Venus,  242 

Ers,  the  origin  of  the  Sanscrit  Eri 

or  Heri,  15 

—  or  e-ers,  city  of  the,  or  of  THE 

SUN,  d. 

Erythraean  Sibyl,  the,  told  all  the 

history  of  Christ,  115,129 

Escolapier,  L*,  109 

Esdras  (the  1st  book  of),  on  the 
three  councillor  of  Darius,  &c,, 
traces  of  the  miciocosm,  in  Per- 
sia, seen  in,  420 
pptPR  e-smin^  Loid  or  Baal  of  the 

Planets,  204 

Esne,  the  Zodiac  of,  193,  236 

Esotenc  doctnnes,  the,  23,  43 

of  Jews,  Gentiles, 

and  Christians,  123 

leligion,  the,         92,  117,  122 

,  an,  taught  by  the 

Chiistian  fatheis,  129 

-  Christianity  uuclei stood  by 


Catholics,  unknown  by  Protest- 


124 
130 


Christianity, 

leligion,  the,  of  the  Moha- 

medans,  ^  351 

~,  the  ancient,  now 


foims  pait  of  the  public  one,  &c.,  367 
JSsotenc  and  exoteric  religion,  the 

professois  of  the,  &c.,  386 

— —  an,  and  an  exotenc  mean- 
ing in  the  poems  sung  by  the 
rhapsodists  and  bards,  426 

Essenean  Christians, — Xp^crrtam,     46 

monastery,  au  ancient — 

the  membeis  of,  admitted  into 
the  Romish  church,  368 

KsseneanSj  the,  61 

,  of  Egypt  and  Westeju 

Syria,  were  Pythagoreans,  fol- 
lowers of  XJ»K,  i.  e.  Chiistians, 
before  the  time  of  Jesus  of  Na- 
zareth, J19 


Page 
Esseueaus,  Essenes,  or  Carmelites, 

43,  44,  75,  141,  204,  248,  275,  279 
Essenes,  Samanaeans,  and  Chnstiau 
Essenes,  the,  were  all  one,  with 
trifling  variations,  &c.,  368 

> ,  the,  weie  Egyptian  monks, 

the  same  as  the  eaily  Christians, 

43,  60,  66,  135,  331 

,  01  Therapeutse,  45 

,  were  Christiana  before 

Christ  was  born,  46,  48,  49 

-,  relation  between,  and 


the  Hindoos, 


-,  hierarchy  of,  same  as 
the  Chiistian, 

tuined  to  the  East  at 


50 
71 


89 


woiship,  on  Satuiday,  their  day 
of  meeting, 

,  their  doctrines  those  of  the 

God  Adonis  or  Thamas,  the  Sa- 
viour ?0-incarnated,  ir9 
-,  Carmelites  and  Theiapeu- 


tae,  the,  admitted  into  the  Ro- 
man ehuich,  270 
Esther,  1 7 

« ,  book  of,  pait  of  the  chio- 

nicleb  of  the  kings  of  Persia,  ?/>, 

,  the  queen,  not  called  to 

the  king  foi  thnty  days,  320 

,  the  book  of,  well  depicts 

the  Jewish  hatted  of  images,  364 
Estoteland— di-ania-estotel,  29,  37 
Estrangelo,  the,  or  Pushto,  150, 

1533  159,  237 

— ,  or  Mendaean,  or 

Pushto  charactei,  used  by  the 
Old  Persians,  Syrians,  Assyi  ians, 
Arabians,  Meudaeans  01  Chaldae- 
aus,  153 

,  same  as  Chaldee, 

Hebrew,  &c.,  206,  236 

— : ,  the  common  al- 
phabet of  the  Chaldeans,  222 
Eswara,  Irish  and  Hindoo  God,         83 
Eternal  City,  the,  Rome,  145,  146, 

238,  440 

life  or  happiness,  the  know- 
ledge of,  impaited  to  the  ini- 
tiated only,  in  the  ancient  mys- 
teries, 252,  253 
Ethelred — the   statute   of,    giving 
tithes  to  the  priests,  only  decla- 
latory,  263 
Ethelwolf,  in  855,  made  the  wholfe 

kingdom  liable  to  tithes,  279 

Ethiopia,  211 

Ethiopian  dialect,  the,  175 

Etruna,  67,  212 

— Ras-ena — country  of  the 
Vine  or  Wisdom,  231 

,  Attica,  and  Ionia,  the  cou- 

fedeiated  towns  or  states  of,  be- 
ing precisely  twelve,  shew  method 
and  design;  their  confederation 
probably  formed  under  the  Pon- 
tifical government — not  for  mu- 
tual defence,  394 
Etruscan,  the,  26 
— -  baptism,  with  the  Holy 
Ghost,  54 

••  '  '• ,  with  water,  ah, 

me,  and  blood,  67 

inscriptions,  two,  68 

— ,  the,  system  of  numbeis, 

&c,,  by  right  lines,  147 
right-line  letes  and  no- 
tation, the,                              159 

Agrhnensores,  the,   117,284 

,011  the 


INDEX. 


473 


Page 

operations  of,  were  of  a  religious 
nature— intended  to  legulate  the 
collection  of  the  tithe,  407 

Etiuscans,  the,      26,  53,  67—69,  231 

,  the  symbolical  writ- 
ing used  by,  373 

• ,  conquered  300  po- 

lises—pi  obably  the  villages  lound 
the  Cardos,  410 

Eu  Ca  Ri  STia  or  Eu  X  a  Pi  2- 
dia,  the  good  deity  Ceres,  254 

Euchari&t,  the,  37,  58—60,  62,  63, 

232,  262,  279,  280,  441,  443 

practised  by  Melchizedek, 

58,  441 

the  Persians, 

59,  60 


,  as  used  by  Jesus 

Christ,  the  most  beautiful  cere- 
mony, 

or  biead -and -water  sa- 


59 


cnfice,  was  offered  by  the  Magi 
of  Persia,  the  Essenes,  the  Gnos- 
tics, by  neaily  all  Eastern  Chris- 
tians, and  by  Pythagoras  and 
Numa,  60,  253 

,  was  iu  use  among 

the  Celts  and  Diuids,  62 

-,  the  Trinity,  and  Re- 


generation, the  later  fathers  en- 
deavoured to  make  the  doctrines 
of,  seaets,  and  attempted  to  pie- 
Rene  them  from  the  vulgar  and 
the  Gentiles,  442 

Euchaustia,  flour  offered  to  Ceres 
in  the  sacrifice  of,  242,  244,  300 

,  the,  considered  a  so- 
lemn pledge  of  secresy— -proba- 
bly so  Uised,  originally  in  all  na- 
tions—was celebrated  b)  Jesus, 
in  the  last  supper,  in  secret ,  in 
the  Roman  church  it  was  long 
kept  a  secret  from  the  rabble,  441 

Euclid,  48,  174 

Euctemon,  the  ancient  astrono- 
mer, 320 

Eudoxus,  141 

,  on  the  Egyptians  reckon- 
ing a  month  for  a  year,  325 

Euhemerus,  the  followers  of,  on 
the  Gentile  mythology,  440 

Eurnolprd®  and  Butades,  the  fami- 


lies  of  the, 
Euphrates,    the, 


419 


from 


240 
58 
116 
119 


Eupoleraus, 

Eui  rpides,  cause  of  lacuna  in, 
Euri&thenes  (Eurysthenes), 
Euiope,  10,  31,  36,  37,40,  54,  70, 

106,  219,  312 

-  ,  Chrestologia  existed   Iu, 
before  the  Christian  aeia,  202 

-  ,  all  Saxon,  all  Christian,      228 

-  ,  the  feudal  system  of,  co- 
pied fiom  that  of  India,  275 

-  ,  western,  like  Britain,  may 
be  conquered  fiom  want  of  bond 

of  union,  201 

•  and  India  —  the  same  nata- 


ial  cause  pioduced  neaiiy  the 
same  natural  effect  (classes  or 
castes)  in  both,  275,  392 

European  pirates,  wisely  excluded 
from  China,  216 

monarchs, — their  claim 

to  divine  right  silly,  359 

Europeans,  the— all  the  learning  of 
the  priests  kept  from,  on  their 
arriving  in  India,  342 

VOL.  II. 


Page 

Eu^ebe  de  Sal  v  cue,  3 

Eusebrus,  8,  10,  25,  27,  29,  45, 
46,  50,  80,  95,  118,  121,  189, 

368,  440 

-  's  Eccles.  History,  43 

-  's  Life  of  Constantme,         93 
---  and  Con  *tan  tine  hed  ac- 

coiding  to  Laidnei,  118,119 

—  —  —  ,  on  Manetho's  dynasties, 
&c.,  324—326 

---  ,  on  a  tribe  of  Juda,  fiom 
India,  before  the  tribe  ot  Abia- 
ham,  352 

Eustace,  55,  75 

Eustache,  64,  77 

Eustathius,  3 

Eutychius,  17 

Euxinc,  the  banks  of  the,  broken 

down  by  a  flood,  311,  312 

Eva,  34 

—  or  Eve,  mothei  of  the  race  of 
JMN,  of  man,  168 

—  ,  the  Vau,  Verms  or  Mother  — 
standing  foi  6  —  Lustrum,  215 

Evangelion  ot  Zotoaster,  of  Maui, 
and  of  the  Romish  Jesus,  the 
same  in  principle,  and  neaily  in 
ceremonies, 

Evangelium  Sternum,  the, 


65 
355 

of  the 
125,  132 


Evauson,    on    Dis^onauce 

Gospels, 

Evau  or  iiuaa=28, 
Eve,  31,  32 

—  ,  the  Mexican,  called  Ysnexth 
and  Suchiquecai,  32 

—  ,  Heva,  meant  serpent,  1  13 

—  is  Vau  and  the  article  the—  THE 
Vau,  ^  162 

—  not  peisuaded  by  the  Devil  first 

to  taste  of  the  tree  of  life,  why,  250 
Even  is  Vau  =6,  Eve  with  a  Tamul 

termination,  163 

Evheimeie  explained  mythology 

historically,  360 

Evites,  Hivltes,  or  Ophites,  31 

Evohe,  IIVAA=28,  183,  184 

Exod,  the,  of  Israelites,  like  the 

migration  of  the  Mexicans,  24 

••  ,  the  Egyptian  festival  at 

Vernal  Equinox,  105,  306 

*-  -  ,  a  proof  of,  strangely 

overlooked  by  our  pi  rests,  307 

-  ,  or  going  out  of  all  na- 
tions—probably the  first  migra- 
tion of  the  tribe  :   the  mythos 
clear  in  N.  and  S.  India,  m  Sy- 
ria, Babylon,  Troy,  Rome  —  and 
in  Mexico,  perhaps  the  most  re- 
markable of  all,  430 

Exorcism,  88 

Exoteric  doctrines,  22,  253 

—  ^  -  s  religion,  an,  taught  by  the 

Christian  fathers,  129 

---  ,  the,  219 

-  and  esoteric  religion,  the 
professors  of  the,  386 

Extreme  Unction,  72,  73 

Ezekiel,  the  cherubim  of,  105 

-  ,  the  cross  of,  174 
,  the  Mercavah  or  wheel  of, 

335,  342,  343,  401 

-  '        ,  on  the  four  cardinal  points 
of  the  compass,  under  the  names 
of  the  Man,  Lion,  Ox,  and  Eagle 
•—the  Equinoxes  and  the  Sol- 
stices, 343 

-,  iu  the  temple  of,  the  four 


oblong  buildings  have  each  40 

pillars,  aud  at  the  four  comers 

3s 


Page 

have  each  19 — the  numbei  of  the 
metonic  cycle,  &c.,  402 

E/ia,  Aben,  105 


Faber,Mr,,  28,  143,  258 

's  Orig.  Pag  Idol.,  39,  97,  98,  287 

,  hrs  treatment  of  M.  Volney,    235 

,  onCor-Ghaii,  410 

Fahius  Pictor  on  Janus,  254 

Fable,  by  way  of,— paiable,  fiom 

pat  -habul,  300 

Fables  —  n  ot  beans  —  Py thagor  as*s 
disciples  cautioned  to  abstain 
from,  239,  240,  300 

Fans  and  Markets  held  on  every 
Dies  Solis,  around  the  sacred 
mount  with  its  cross,  276 

Faith  without  woiks,  the  doctrine  of, 

per  nicious,  73 

Farthoir  or  Phaithoir,  a  vates  or 

drurd,  225 

Fakirs,  the,  74 

Fall  ot  man,  meaning  of  the  allego- 
ry of,  253 
Fan,  the  Chinese  name  for  Sans- 
crit, 217 
» — ,  holy,  same  as  <faw,                  218 
Fanairc,  a  sincere,  always  imagines 
hih  cause  is  good.    A  fanatic  in 
intention  never  existed.    All  the 
great  emperors  and  conquerors 
de\otees,  fanatrcs,                        390 
Fara,  the,  of  the  Lombards,  and  the 
(papais  of  the  Gieeks,  probably 
from  the  same  lootas  the  Pha- 
raohs of  Egypt,  and  all  in  refer- 
ence  to  the  feudal  system,    419,  420 
FaruySousa,                          35,  421 
Farrar's  Life  of  Howard,  142 
Farre  pro, — holy  bread,  62 
Fasting,  the  ongm  of—the  reason 

forgotten,  213 

Fasts,  origru  of  the  Romish,  77 

Fate,  principle  of  the,  226 

Fate*mrtes,  the  claims  of,  to  the 
Califate,  in  A.  H.,  402,  at  Bagdad, 
declared  to  be  null  aud  void, 

385,  386 

Fates,  from  mythos  of  the  infalli- 
bility of  the  Vates,  226 
Father,  Sou,  and  Holy  Ghost,  bap- 
tism rti  the  name  ot,  practised  by 
the  Mauichseans,  65 
Fathom,  a,  is  equal  to  10  pyramrdic 
feet,  or  6|  feet  English,  the  height 
of  a  tali  man— an  Irish  Giant,  a 
Golrath,                                        405 
Fat i ma,  the  favourite  daughter  of 
Mohamed,                                    382 

,    the  houhe  of,  ruling   in 
Egypt,  weie  Ishrnaehtes,      384>  385 
Fduchet  (presrdeut),  86,  93 

Faustus,  on  the  Father,  Son,  and 

Holy  Spirit,  337 

Feast  of  Pun  m,  17 

,  the,  of  the  Innocents,  83 

9  made  by  Ahasuerus  to 

his  princes,  &c.,  317 

Febiua,  the  Goddess,  or  Februata 
Juno,  became  the  Purificata  Vugo 
Maria,  82 

February,  the  last  month  in  the  an- 

cieat  year  at  Rome,  320 

Fecundity,  offerings  by  females,  to 
procure,  85 


474 


IKDEX, 


Page 

Fedawis,  sevent)  thousand  (thiough 
fanaticism  or  religions  pnnciple) 
awaited  the  oideis  of  the  Old 
Man  or  Imam  of  Alamout,  to 
thiow  themselves  fiom  the  bat- 
tlements of  his  castle,  to  shew 
their  devotion  to  him,  389,390 

Fee-udal  might  be  lauds  held  ot  the 
hid  in  fee,  272 

Feirouz,  the  husband  of  Chemseu- 
iiissa,  245 

Female,  the,  piesented  to  the  male 
the  apples  of  lwet  249 

Female ',  the  followeis  of  Ciistna 
affected  the,  269 

,wheie  the,  was  the  fatoin- 

itc,  as  at  Athens,  a  leaning,  even 
aftei  the  union  (of  the  sects  of 
the  Linga  and  loiii)  to  Minerva 
or  Ceres,  445 

Feodal  01  FcudalTenuie,  in  Britain 
and  India,  262,  272,  275,  283,  285 

system,  the  prin- 
ciples of,  lost  equally  in  India 
and  Em  ope,  263,  268 

...   . •',    Saxon 

275,  276, 

278,  372 
the  ori- 


oiigin  of,  269,  272, 


gin  of,  involved  in  absolute  dai  k- 
ii ess,  thousands  of  jeais  aftei 
the  discovery  of  the  ait  of  wilt- 
ing, 339 

,  the,  pie- 
vailed  in  Aiabia,  354 

rights — claims  to  povvei, 

founded  on,  382 

— —  system,  the,  shews  itself, 
unconsciously,  to  Mi.  Hammer,  383 

Festival  of  St.  Agatha,  in  Sicily, 
twice  a  year,  91 

Festivals,  the,  of  Apiil-fool  and 
May-day,  equally  celebrated  in 
Butain  and  in  India,  106,  262 

Festum  Dei  Moitis  (All  Souls*  Day) 
celebrated  by  the  Buddhists  of 
Tibet,  by  the  Papists,  and  by  the 
Protestant  chuich  of  England,  as 
by  the  Mexicans,  8'2 

Festus — his  definition  of  possemo,    393 

F£te  Dieu,  the,  79 

Fetiches,  the,  of  the  ancients  and 
ofAfiica,  350 

Feudal  Tenitret  lands  in  the  tenure 
of  Pi-Ioudi,  the  loudi  ?  263 

,  in  Irish  is  Achusac, 

in  Aiabic  Akhezet,  the  Acheiah 
— payment  of  tithe,  264 

-'— lands,  the,  had  seven  inci- 
dents—heiiot,  ielief,&c.,  272,  283 

tenures  in  Ceylon,  292 

Feudatories,  the,  or  pajeis  of 
tenths,  under  the  Pontifical  go- 
veinmem,  would  constantly  im- 
prove, &c.,  362 

Fewaidentius,  5 

Ficinus,  188 

Fig-tiee,  the  Indian,  sacred  to  the 
Sun,  ib. 

to  Xaca 

or  Buddha,  253 

Figulus,  140 

Figuies,  the  system  of,  grew  into 
symbolic  letters,  184 

Fila  (love)  suf£  (wisdom)  from 
Filustif,  is  0iXo$  <ro(j>itt<;f  346 

Fingal,  the  Scotch  waiiior,  should 
be  Singal  ?  293 

Finland  or  inland,  300 


Page 

Fitdansi  mentions  speaking  trees,  165 
Fne,  adoied  by  the  Indian  and 
Chaldcean  londi,  and  by  the  Per- 
sians*, as  the  emblem  of  cieative 
\\isdom  and  power,  01  as  the 
Wisdom  and  Powei  itself,  128 

Fiiebiand  cieeds,  to  incite  men  to 
cut  each  otheis*  thioats,  none  in 
the  lebgion  of  the  Samaiitan 
Nazante,  409 

Fire  Tovveis,  the,  of  li eland,  Scot- 
land, and  India  (so  called) — 
Lingas,  260,  261 

Fiimameiifc,  the,  motion  of,  said  to 
have  changed,  so  that  the  sun 
aud  stais  rose  whete  they  had 
formeily  «et,  &c.,  314 

Finnicius,  Julius,  114,  115 

First  Being — icabsoiption  into  the, 
hastened  or  retarded  by  good  or 
bad  conduct,  343 

Cause,  the,  226 

,  iti  absolute  quietude, 

what  but  Atheism  ?  227 
,  eteiy  thing  in  emana- 
tion from,  01  in  retain  to — no- 
thing stands  still  except,               294 
~,  Gas  piobablv  thought, 


422 

178 


by  the  ancient  mateualistb*  to  be 
the  substance  ot  the,  336 

Gieat  Cause,  eveiy  seed  a  mi- 

ci  ocosm  of  the,  429 

Fish,  the,  of  Assyria  —  loanues, 
Wi&dom,  347 

Fishes,  the  two,  worshiped  aftei 
the  Ram  and  the  Bull,  110 

Five  temples  of  Jehovah,  in  Egypt, 
(piobably  cathediais  of  the  Es- 
benes,)  15, 16,  118,  275,  276 

Flagellants,  the,  74 

Flamen,  the  Romans  made  Romu- 
lus a,  53 

Flaniens,  the  three,  theDiale  to  Jn- 
pitei ;  the  Mauiale  to  Mars  j  the 
Quuiaale  to  Roiuuhis,  io. 

,  the,  clothed  like  piiests,    79 

,  confined  to   three, 

their  persons  weie  sacied,  and 
they  were  accountable  only  to 
the'Supieme  Pontiff, 

Fleui  de  Lib,  the  Lotus, 

Flood,  the,  caused  by  attempts  to 
obtain  foi bidden  knowledge,  204, 

252,  310 

—  .  ,  of  Noah,  not  universal, 
&c.,  312,  361 

9  a  great,  more  than  2000 

yeais  B.  C.,  leaving  only  a  few 
peibons  in  different  places, 

,  the,  which  destioyed  Maha« 

balipoie,  315 

— -»  probably  occasioned  by 

the  comet  which  last  appeared  in 
1680,  326,  439 

— — — , happened  in  2348,  B.  C., 
accotding  to  the  Hebrew,  and  in 
2926,  B.  C.,  accoiding  to  the 
Samaiuan  Chionology,  327 — 

329,  332 

,  highly  probable  that  a,  did 

take  place,  and  that  a  man  and 
his  family  were  saved  in  a  ship, 

335,  438 

—  , ...  .-.„  9  of  Deucalion,  332 

,  of  Ogyge&,    314,  332,  338 

Floods,  ieveral,  pi  obabiy  occasion- 
ed by  a  comet,  258, 274,  3 15, 332, 338 

Flora— flower,  floui ,  pollen,  Pallas, 
&c,,  238,  242 


313 


Flora,    a  corruption  of  L'phoia, 

mB  pre,  feitility,  &c.,  240 

— ,  a  name  of  Rome,  241 

Fioience,  baptistery  at,  67,112 

,  festival  of  All  Souls,  at,       68 

,  chuiches  in,  coveied  with 

votive  offerings,  87 

Floiida,  31 

Flour  offered  to  Ceies  in  the  Eu- 

charistia,  242,  244 

Flowei— Nazir,  Natzir,  Nazaieth, 

and  Push,  mean  a,  239,  240,  242 
Floyer,  Sir  I.,  thiew  out  Acrofctic 

of  the  Sibyls,  154 

Fo-hi— Buddha — the  invention  of 

Chinese  letteis  asciibed  to,  215 

Foley,  Mis.,  and  Hon.  and  Rev. 

Mi.,  335 
Folkland,  265 
,  estates  held  in  villeinage, 

weie  neither  teudal,  Saxon  uor 

Noimau,  209 
lands— lead  of,  but  not 

found,  284 

Foidicidia,  the  festival  of,  <j2 

Foieign  Quaiteily  Review,  on  Mo- 

hamed,  &c.,  377,  378 

Forstei,  38,  150,  225,  229 

Foitescue,  on  the  common  laws, 

&c,,  ot  England,  fltc.,  276 

Foitia  d'Uiban,  Maiquis  de,  137, 

169,  426 

Fossioneb  Tartarum  in  Italy,  if)0 

France,     70,  219,  277,  279,  286,  297 
——the  kings  ot,  received  the 

tenths,  afterwaidb  the  ninths,         266 

the  constitution  of,  375 

Fianci,  the,  (Franks,)  Liben  Sacas, 

aud  Saxons,  the  fcame,  267,  268 
Francib,  St.,  thought  to  be  a 

Xwr,  231,  355 

— —  the 

tenth  Avatar,  368 

"-""    •  I.,— the  French  poets,  undei 

the  reign  of,  lesab  illustiious  than 

thePeisian  poeuundei  the  lezgn 

of  Habsau  Sabah,  the  foundei  ot 

the  A&assius,  389 

Fianciacan  Monks,  the,  ^vole  the 

tonsuie  like  the  priests  ot  Isi&  and 

Seiapis,  92 

Fiank   means  Jree,  probably  honi 

®wi»  267 
Fiauk-al-Moigo,  a  tenme,  'Afj 
,  persons  holding 

lands    in,  had  no  title-deeds 

hence  the  Monks  (against  the 

Baions)   often  forged  chaiteis, 


-,  tenants  in, 


Franklin,  the  printer  of  America, 
Franks,  the  Salian,  were  Franks  ot 

Sul, 
Fraser, 
Free  —  Freemen,  probably  fiom 

*^,  Bacchus  or  Liber,  libeitas, 

Liber-di— holy  Liber, 
Freehold-— land  held  of  the  God 

®W> 

Fiee  lands,  i.  e.  Bock  land&, 
Freemasons,     the    confraternities 

of, 
— ,  the,  or  Mathematics, 

&c.,  the  best  calculator  of  time, 
-  have  a  i  emnant  in  their 


ceremonies  of  a  death  and  resur- 
rection, 
,  Templars,  &c.,  of  Ger- 


268 
271 
131 

284 


265 

267 
271 

300 
141 

141'. 


INDEX. 


475 


manj — their  oiigin  traced  to  the 


Page 

386 
Freemason  si  Rossicrucians,  and 

Templais,  little  more  than  dif- 

feient  lodges  of  one  ordei,  388 

Fieemasons'  Tavern,  when  lighted 

up,  298 

Fiee  Soccage,  264,  265 

Fiee  States,  in  Europe— the  cause 

of,  366 
,  the,  of  Gieece  and  Italy, 

held  in  feudal  tenwe,  423 
Towns— the  72,  like  the  72 

Helpeis,  &c  ,  of  Mohamed,  383 

will,  ^  227 

,  predestination  subversive 

of,  376 

Fieisia,  Fiij  (Sweedish),Freya,  265 
French,  the,  ovei  ran  Italy,  57 

deceived  at  the  Vati- 


can, as  at  Loretto, 

,  conduct  of,  in  India, 
have  a  less  coirect 


111 
216 


standai  d  of  raeasuie  than  the  an- 
cients had.  The  Fiench  and  En- 
glish would  have  shewn  their 
wisdom  by  taking  the  Chest  at 
Caiio  foi  theii  standard  of  mea- 
sure, 

-,  took  the  measuiement 


404 


or  the  P>  i  amid,  at  the  founda- 
tion,  406 

Fiend  (W,Esq),  330 

Fieiet,  3fiO 

Fiey,  83 

Fieya— the  northern  Goddess,          209 

,  the  God,  (Godfiey)  the  Au- 

thoi  *s  name,  213 
,  the  thud  person  in  the  Scan- 
dinavian Trinity — Chivahy  aiose 
fiom  the  adoiation  of  ?         303,  304 
Fiicklus  de  Druidis,                 108,  109 
FRIDAY  (Fieja)  and  ^/jsaD—666,    209 
Fnnge,   the,  of  the    highpiiest's 

diess,  the  z^z^t9  meant  600,  179 

Frisii,  the,  whence  Frieseland  or 

Fiies-ia,  209 

F.  R.  C.  (Fratres  Uosi  Crucis  ?)  the 
monogram  ot  the  Rossicrucians, 
the  illunmtati  or  invisible  fathers 
ot  Germany,  301 

Frog,  a,  on  the  pedestal  of  the  God 

at  Delphi,  165 

F?oips»id,  55 

Fiy,  165,  179 

Fshito— the  Pushto,  237 

Fullei— calls  Chiu»t  both  rose  and 

fi/y.  240 

Future  life,  a,  whethei  taught  by 
Jesus  to  be  by  a  hell,  a  metempsy- 
chosis,, or  by  an  absoiption  into 
the  To  Ov,  uncertain,  308 


Gabaa,  la  ville  de,  19 

Gabb,  Mi.,  on  the  meahuies  of  the 
ancients,  and  on  the  Pyramid  of 
Giza,   as   built   for  forming   a 
standard  of  measure,  &c.,    403—406 
Gabriel  (the  angel),  38,  104 

Gaditan,  the,  temple  of  Hercules,      78 
Gael,  Sin-gall,  and  Sanscrit,  the,     262 

3  Celtic,  and  Hebrew,  the,  once 

all  one  language,  293 

Gael-doct,  the  learned  Gael,    158, 

188,  292,  294 


Page 
Gael-doct,  the  sacied  language  of 

lona,  2S8 
,  the  language  of  eke  learn- 
ed wisdom,  &c.,                             295 
Gaelic,  the,  is  called  Shan  Scneu 
01  Sanscrit,  in  the  Highlands  ot 
Scotland,                                     290 
Galasms,  5 
Gale,                46,  47,  53,  74,  81,  84 
Galen,  on  a  month,  as  30  days,        321 
Galilee,  faX-aX-ta,  counti  y  of  the 

circle  or  i  evolution,  136 

Gahen,  011  music  in  sacrifice,  64 

Galh  and  Aichigalli,  the,  47 

Galilean  Church,  the,  its  claims, 

independent  ot  the  Pope,  266 

Galheuus,  110 

Game  Tioy,  the,  in  Wales,  noticed 
by  Pliny— Geoff!  ey  of  Monmouth, 
piobably,  did  but  repeat  the  tra- 
dition which  he  found, 
Gandell,  Wood, 
Ganes, 
Ganesa,  the,  or  Elephant, 


with  oil, 


401 

19,  143 
5 

130, 

165,  227 
•}  is  constantly  anointed 

297 


-,  animals  thought  to  de- 
scend fiom,  to  the  lowest  m  in- 
tellect, &c,,  407 

Ganessa,  SAPIENTJJE  Deus,  5 

Ganga,  Jiam  Gang,  224 

Ganges,  the,  239,  263 

Gai,  the,  of  Gargarus — the  Ghi  of 
India— the  Ghaui  of  Stoneheuge 
— the  Cor  of  mounts  Coidi  or 
Kaida  (Aiarat) — and  the  Cat  do 
of  Italy,  ai  e  all  the  same  word ; 
they  weie  centres  of  measuie- 
meut,  round  which  the  72  and 
360  districts  weie  laid  out,  412 

Gaid— means  place,  as  Stutgard, 
&c.,  or  districts  the  Heb.  1U  gzr 
n  (li—holy  cucle*  hence  the 
en  cles  of  Gei  many,  411 

Garden,  Buddha  icbbed  a,  of  a 
flower,  244,  248,  249,  256,  288,  415 

Garden  0}  delict,  the,  249,  250 

,  Adonis  lobbed  the,  of  a 

flower,  253 

Gardens,  the,  of  Adoais,  were  all 
Edena,  250 

Gaigaius,  Mount,  260 

-,  here  piobably  are  the 

Cor-Ghari,  of  India,  and  the  Choir 
Ghaur,  the  British  name  of 
Stonehenge,  410 

•  01  Choir  Ghaur — otheis 

3u  the  Carum  Gorum  of  Taitaiy 
and  Scotland,  411 

Garnet,  Dr.,  his  Toui  to  the  Is- 
lands, ^  286 

Gamdapuraua— the  atom-like  germ, 
mentioned  in  the,  398 

Gas,  (the  Hebrew)  spiritual  fire — 
hence  Ghost—Galvanic,  electric 
nie,  the  magnetic  fluid,  299,  337 

—  and  Hydiogen,  a  digression  on, 
&c ,  336 

Gate  ot  Salvation,  &c.3  242 

Gathelus,  a  king  of  Athens—- the 
Scots  have  a  stoiy  about,  401 

Gaul,  103,  262 

,  the  worship  of  Mithra  spread 

ovei  all,  99 

,  all  the  oriental  mythos  well 

marked  in,  370 

Gauls,  the,  worshiped  the  Wrgv 
Parifara,  as  the  Mother  of  God, 


Page 

100  yeais  before  the  biith  of  our 
Savioui,  108,  109,  135 

Gauls,  black,  in  Scotland,  204 

Gautama,  the  Nyaya  philosophy 
oiiginated  with,  42 J# 

Ga\el-kind,  lands  held  in,  weie  all 
in  free  soccage,  265 

Gaya,  148 

Gebauei,  304 

Gebelin,    the    Count,    on    Malays 
speaking  Hebiew,  15b 
9  on  the  dance  oblique,             1T9 

Geddes,  Di.,  I,  4,  61 

,  on  identity  of  Hebrew 

and  Saxon,  155,  199,  275 

Gemmtiis,  on  a  month,  as  30  days,    321 

Geueial  of  the  Priest  01  Pontiff, 
when  the,  in  gieat  eniphes,  made 
himself  Khan,  the  lands  weie 
granted  to  his  followers,  on  con- 
dition of  each  equipping  himselt 
foi  wai,  395 

9  if  the,  seized  the  crosiei 
of  his  employer,  as  at  Borne, 
with  Csesai,  the  Pontifex  would 
become  a  waiiioi,  3$r 

Geneiation  but  acietion,  how  ren- 
dered probable,  J'JS 

Genesis,  4,  11—13,  16%  19 

i    and  history  of  Egypt  iden- 
"     tical,  '     11,  12,  15 

a  Buddhist  book,  83 

3  allegorical  meaning  of,         105 

9  names  ot  the  actois  iri? 

&hew  the  mythos,  I2S 

.  shews  marks  of  compilation, 

and  of  mutilation,  134 

-,  the  books  of,  the  oldest  in 

the  world,  155 

• a  a,  the  secret  book  of  the 

firbt  pontifical  goveinment,  173 

,  had  t\vo  meanings,  101  the 

leatned  and  the  vulgar>  18,3 

,  a  Buddhist  book,  toibids 

animal  food,  202 

in  ch,  ii.  to  end  of  ch,  iv. 


is  Brahminlcal;  it  permits  am- 
mal  tood  in  sacrifice  of  the  Lamb,  203 

,  the  1st  and  2nd  books  or, 

have  two  histoi  les  and  two  alle- 
gories, 247,  24$ 

,  should  be  called  Barautt, 

i.  e.  wisdom,  i*  e.  Veda  01  Buddha,  25  i 

— ,  mentions  not  the  change 

in  the  earth's  axis,  316 

,  the  account  m,  a  valuable 

recoid  of  the  tradition  01  the 
flood,  3c*2 

i  .  i  ... ,  how  its  histoiy  should  be 
treated,  3,54,  335 

..  ,  the  text  of,   inclines  to 
Shem,  &c.,  ^33,  361 

9  the  ^id  book  of,  might  De 

called  the  book  of  the  geneia- 
tious  or  legeneiations  of  Adam,  360 

— — — ,  the  text  of,  does  not  say 
the  surface  ot  the  whole  globe 
was  coveied — many  peisons,  m 
difttient  paits,  may  have  escaped, 
&c ,  461 

— ,  the  Jews  not  permitted  to 

lead,  lest  it  should  diaw  them 
into  idolatry,  by  its  Trinitarian 
doctrine,  364 

9  the  divisions  of  72,  &c., 

marked  in,  381 

.-  .  ,  the  doctrine  of,  the  moving 
cause  of  the  conduct  of  almost 
all  the  woild,  from  the  earliest 


476 


Page 


time ;  It  was  not  confined  to  the 
Jews,  but  was  a  book  of  the  se- 
ciet  mysteries  of  the  world,  390 

Genesis  implies  that  the  first  pair 
weie  cieated  side  to  side  like  the 
Siamese  boys— but  still  male  and 
female — bv  the  woman  being 
taken  from  the  stde  of  man,  397 

— — ,  how  ch.  x  ver.  21  ought 
to  beiendeied,  399,  409 

,  the  amalgam  of  the  sys- 
tems, in  the  East  and  West,  400 

-  • ,  the  author  of,  pei  fectly  un- 
dei stood  the  doctrine  of  Agii- 
irensorism ;  not  written  by  Moses,  413 

1   ,  a  miciocosm  of  two  woilds 
in,  430 

,  in,  the  fact  of  the  flood  is 

loaded  with  mythic  absurdities 
and  nustianslations,  439 

,  may  it  not  be  Tamul,  con- 
taining seveial   meanings,  con- 
ducted foi  seciec\  *  440 
Khan,                            175,  375 

,  an  Atatar,         207,  352 

,  believed  to  be  a  di- 

343 


incaiuaiion, 


himself  to  be 


the  pei  son  foietold,  344 

_5  fas  alleged  miiacu* 

ious  bnth— his  name  Zin,  hia 
uniphe  called  the  government  of 
wMw/iw»— he  watched  into  China 
in  1211,A.D.,  353 

did  suit,  &c.,  to  Tho- 

giul,  354,  361,  383,  388 


—  ,was  piobably  moved 


b\  supeistition  as  well  as  policy : 
to  go  to  Caracoium, 

,  went  to  Caracoium 


390 


for  investiture,  411 

Genius,  the,  of  each  cycle— bhth, 

death,  &c  ,  of,  136 

Gentile  monuments  adopted  by  mo- 
dern Christians,  C3 

TfiXmw,  sacrifices  for  the 

dead,  73,  74 

religion  an  immense  type,    118 

confirmation,  a,  of  the  Mo- 
saic tecoid  of  the  deluge,  314 

mvsteiies,  when  the,  began, 

a  herald  proclaimed,  "  Procul, 
lime  piocul  este,  piofani  *'/          430 
Gentiles,  the,    59,  60,  61,  79,  81,  84 

celebrated  the  biith  of  the 

God  Sol,  on  Dec.  25th5  98,  99 

9  estoiic  doctrines  of,  123 

and  Christians,  secret  le- 

ligions  of,  the  same,  130 

— -,  the  highei  class  of,  the 

initiated,  expected  the  tenth  in- 
carnation about  the  time  of  Mo* 
hamed,  379 

Geoffrey  of  Monmoutb — the  history 
found  in,  of  the  landing  of  Bru- 
tus, at  Totness,  400,  401 
Geola, — goal—turning  of  the  sun,     135 
Geoigius,  [his  Alphabetum  Tibeta- 
num,]   1—3,  5—9,  31,  37, 105, 
117,   118,   122,  186,   192,  211, 
213,   214,  221,  222,  224,  225, 
227—229,  235,  238,  241,  243, 

250,  253,  337,  397 
Gergesenes,  96 
Geiizim,  Mount,                               207 
,the  sacied  mount,  the  na- 
tional cathedial,                           275 
Geimau  and  Scandinavian  Saxons, 
the,  from  the  Sacse,                     209 


INDEX. 

Page 

German,  the,  on  woids  in, identical 
with  Sanscrit,  234 

Germans,  the,  59,  221 

,  nakedness  of,  204 

,  ancient,  change  of 

lands  among,  282,  283 

,  divided  the  year  into 

three,  421 

Germain,     4,  70,  211,  277,  279, 

282,  300,  411 

, ,  the  empeior  of,  always 

claimed  swpieme  power,  and  con- 
sideied  allothei  kings  of  Europe, 
probably  of  the  woild,  as  his 
\assals,  as  Caesai  and  Augustus 
did,  380,  400 

,  the  Fieemasons,  &c.,  of, 

feared  by  Hammer  and  his  mas- 
tei,  386 

,  in  the  pfahlbttrger  (pale) 

of,  we  have  a  remnant  of  the 
Pontifical  Govei  nment,  434 

Gervas  ot  Tilbuiy,  on  the  sign  of 
Richard's  standard,  349 

Gesbenius,  19 

Ghaii  of  time,  a— a,  man  in  health 
said  to  make  360respnations  in ; 
a  Ghai  i  is  the  sixtieth  pai  t  of  a 
day  and  a  night :  how  subdivid- 
ed, 406 

Ghilan,  in  Mazandaian,  231 

Giam— hence  Gauga  or  Janga,  7 

Jang,  Deus  Sapientis,  ib. 

Giants— Great  Btitain  said  to  have 
been  inhabited  by,  when  Brutus 
seized  the  island,  &c.,  400 

Gibbon,  on  the  dreams  of  the  Pau- 
lite  Christians,  &c.,  342 

no  exception  to  the  almost 

universal  piactice  of  leceiving  un- 
conditionally the  evidence  of  par- 
tisans or  of  opponents — hence 
history  worse  than  a  liddle,  376 

Gilgal,  a  stone  circle,  the  simplest 
of  temples,  135 

Girdle,  and  Sudra,          65,  66,  77,  78 

Girls,  (believed  .  by  the  fathers,} 
to  be  pregnant  by  Demons,  100 

Giuli,  or  CEna  Geola,  month  of  De- 
cember, 135 

TJ  gt  means  circle,  the  Gael,  292 

Glanville  (on  Gavel-kind),  265 

Globe,  the  surface  of,  microcosmi- 
cally  arianged,  399 

,  oui,  an  effect,  peihaps  of  a 

3rd  or  4th,  or  5th  inteinal  or 
mundane  revolution  ;  will  not  go 
to  ruin  01  decay,  431 

Glover,  ^  61,  €9 

JJ  gn,  a  gat  den,  (hence  Gan-is>a, 
protector  of  gardens,)  245,  415 

Gnios,  Gnos,  5 

Gnomon,  the  pioboscis  of  the  ele- 
phant on  the  icon  of  Gun-putty, 
suspected  to  have  often  formed  a,  4 15 

s  and  dials,  the,  of  Ahaz, 

always  inscribed  with  Etruscan 
or  Phoenician  figures,  still  used 
by  us,  416 

Gnosis,  71/wox,  the,  5,  128,  130 

,  the  oriental,  beautiful  and 

sublime,  132,  351,  448 

,  secret  mysteries  of,  con- 
nected with  magical  heads,  349 

-•  '  ,  the,  or  doctrine  of  Ema- 
nations, 367 

Gnostic  Christians,  the,  10 

Gnostici&m — the  real  science  of  an- 
tiquity, 131 


Page 

Gnosticism  was  nothing  but  the 
doctrines  of  the  Cabala  couupt- 
ed,a«d  becoming  publicly  known,  403 

Gnostics,  the,  60,  75,  224 

_ 9  had  Jesus  of  Bethle- 
hem foi  the  people— Jesus  of 
Nazaieth  tor  the  Conclave  and 
Cardinals,  129 

Goat  and  sheep,  the,  same  genus, 
will  bread  foiwaid,  188 

Gobaruss,  Stephanus,  122 

Go  to  see,  Chinese  name  for  the 
Russians,  149 

God,  Chod,  is  Od,  Hod,  6 

,  the  Kosmos,  Mundus,  man 

made  after  the  image  of,       136,  228 

equally  present  with  the  pious 

Hiudoo,  Jew,  Mohameddu,  and 
Christian,  145 

,  is  called  Dios  by  the  South 

Americans,  161 

,  supposed  to  change  eveiy  day,  226 

,  almost  eveiy  heathen,  had 

the  name  of  666,  241 

,  the  author  requited1  to  believe 

that  He  walked  in  the  gat  den, 
and  wrestled  with  Jacob,      254,  334 

,  believed   to   be  a  spintual 

fiie,  299,  336 

was  nature,  all  natuie  God — 

how,  ^  336 

,  our  creator,  is  he  not  our 

pieseivei,   the  regulator  of  all 
natuie,  &c.?  338 

,  man,  and  eteiy  thing  sup- 
posed to  be  made  in  the  image  of,  397 

Sol,  the,  98,  112 

,  birth  of  the,  celebrated 

on  Dec.  25th,  99,  100 

,  put  to  death  on  the 

23rd  and  raised  on  the  25th  of 
March,  100 

said  to  be  the  father 


of  Gengis  Khan  and  of  Tamer- 
lane, 353 

Godfrey  (the  Authors  name)  from 
the  God  Fieya, 

Godhead— a  belief  in  the  Triuita- 
liau  natuie  ot  the>  not  meritori- 
ous  >  the  ancient  philosophers 
saw  no  benefit  iu  speculations, 
on,  to  those  who  weie  labour- 
ers, 

Gods,  the,  burial  of  all  the, 

• ••,  had  no  names  in  early 

times,  and  no  icons, 


"  sit  on  the  sides  of  the 


213 


387 
143 

147 


North,"  on  Meru,  175 

• of  the  week,  names  of  the,      208 

,  the  names  ot,  derived  from 

cycles,  212 

,  360,  one  for  eveiy  day  in  the 

>eai,  319 

,  the  oiiginals  of  all  the,  have 

been  of  the  black  lace,  363 

,  the  numeious,  of-Gieece  aud 

India,  easily  traced  to  the  Trini- 
tarian doctrine,  36'4 

,  the  12  greater,  and  tn*e  360, 

one  for  each  day,  433 

— ,  the  deaths  and  lesurreetions 
of  the,  paites  of  a  secret  system, 
by  degrees  made  known  to  the 
vulgar,  442 

Godwyn,  114 

Gold*  fiankincense,  aud  mynh, 
offeied  by  the  Magi  to  the  Sun,  96 

,  while  the,  was  the  only  me- 
tal, and  coin  not  invented,  380 


INDEX. 


477 


Page 

Golden  Age,  a,  may  have  existed, 
when  theie  weie  no  wais,  1,  305 

,  the,  266,  307 

• ,  when  and  why  it 

began  to  decline,  &c.,  306, 

365,  366 

,  the  fact  of  the 

existence  of,  369 


-,  the  first  four  Ca- 


lifs behexed  themselt  es  destined 
to  restore,  377 

,  not  a  figuie  of 
speech,  but  a  leality,  423 


-,  a,  produced   by  the 


mild  Sacerdotal  goveinment- 
then  an  age  of  Silvei,  of  Brass- 
ed, as  the  system  went  to  pieces, 
an  age  of  Iron,  434 
,  the,  probably  intro- 
duced by  the  Aw*  neKaa-yQi,  who 
bi  ought  peace  aud  civilisation 
fiom  the  East,  439 

Fleece,  the — holy  wi&dora, 

190,  253 

Gomara,  30 

Good  (on  Job),  219,  274 

— _  Friday,  the    "Agonie"  at 

Rome,  on/  92 

Gor,  aide — Gor-reich,  ruler  of  a 

circle,  413 

Goidyaean  Mountains,  the,  260,  411 
Goigou's  head,  the,  nonsense  of,  349 
Gorius,  61,  67,  68 

Gorloes — the  appeal  ance  of,  as- 
sumed by  the  Goigon's  head, 
&c.,  349 

Gort,  the  Ivy,  three,  161,  163 

,  the  monogiam  of,]"",  177 

Goshen,  (he  house  of  the  sun,  1 10 

— —  of  Egypt,  and  Gosaen  of 

India, — the  land  of  the  Soc,          280 
Gospel   histories,   the,    from   the 
scriptures  of  the  Therapeutae  or 
Esseues,  45,  46,  96 

of  the  Nazarenes,  63 

Infancy,  96 

,  the,  on  the  mass  of  man- 
kind seeing,  they  iwght  not  per- 


334 

'    '- of  John,  the  beginning  of 

|he,  Platonic,  113 

contains  Gnostic  doctrines,  the 
Gnosis  and  Cabala ;  found  in  a 
vault  under  the  ancient  temple 
at  Jerusalem,  125,  126 

Gospels,  the,  64,  67,  73 

,  four,  because  thete  are 

four  winds,  100 
M                    — ,  intended  to  con- 
ceal a  seciet  system,             123,  308 
,  the  Trinitaiian  doc- 
trine not  cleaily  developed  in, 
why,                                             367 
,  one  of  the,  [apocry- 


1      ""• • ,    uiic    ui     mil;,    u»jputij  — 

phal  ?]  descnbes  Je&us  and  the 
Twelve  Apostles  as  having  cele- 
brated a  dance  after  the  last  sup- 
per, 426 
Gothic  and  Hindu   nations,  con- 
nexion of  opinions  between  the,    245 
Goths,  the,  203 

— . — ,  (under  Alaric,)  were 

driven  forwards  to  the  West,  by 
the  Huns,  273 

Grabe,  Dr.,  5,  60 

— ,  his  Iienseus,  Lib.  ii. 

Cap.  xxxix,,  120 

VOL,   II. 


Page 

the  first  Greek  letters,  in 
'  lines,  139 

ra,  163,  166 

Giammai,  fiist  taught  among  the 

Gieeks  by  Epicurus,  195 

Grandfathers,    gieat-giandfatheis, 

&c  ,  what  do  we  know  of  them  ?  339 
Gtand  Seignioi,  excommunication 
by,  of  the  Pasha  of:  Egypt,  a  bru~ 
tumfulmen,  352 

. ,y    the,    descended 

from  the  Khans  of  Taitaiy,  re- 
gaided  as  Loid  Paramount  and 
ecclesiastical  head,  375 

-  01  Snltan,  the,  as 


superioi  loid,  claims,  though  he 
does  not  icceive,  the  tenth  of  the 
pioduce ,  having  no  equal,  he 
never  makes  a  peace,  but  only  a 
long  truce,  &c.,  380,  395 

Vicar  01  Viciamaditya,  9 

Granta  and  Cam,  the,  Indian  names 

of  the  Cambi  idge  i  ivei ,  295 

Giantha,  the  letteis  of  Cape  Como- 

rin  so  called,  ib, 

Giant's  Thoughts  on  the  Gael,  413,  439 
Grape,   the,  Por$v$,  9,  204,  223, 

253,  254 

Stone,  the,  fetf,  9,  224 

Gi  avamena  of  Gei  many,  the,  70 

Great  and  emperor,  the  claims  of  all 
persons  so  called,  founded  on 
Avatatism,  on  a  believed  descent 
fiom  Noah's  eldest  son,  01  on  the 
X&porQyta,  leceived  fiom  the  lineal 
descendant  of,  349 

Great  One  to  COME,  the — struggles 
of  diffeient  peisons,  each  to  make 
out  that  he  was,  ib. 

,  a  belief  that  he 

was  the,  has  led  a  conqueror  to 
his  success  or  hiss  destruction — it 
led  Julian  to  the  deseit,  Napo- 
leon to  Moscow,  358 
Gieaves's  measuiement  of  the  Py- 

lamid, — where  taken,  405,406 

Giecianhistoiy,  18,  19 

Gieece,     17,  19,  21,  35,  40,  47, 

60,  87,  102,  118,  239,  275,  281 
,  the  Sages  of,  held  the  doc- 
trine of  purgatoty,  73 

,  the  seven  torn  men  of,  127,  226 

,  the  sixteen-letter  system 
in,  185 

.    ,  colonies  into,  fiom  India, 

213,  419 

,  Muses,  the,  or  Saviours 

of,  why  nine,  286 


-,  Lydia,  and  the  Grecian  colo- 


nies, the  ancient  year  of,  only 
360  days,  319 

,  the  doctrine  of  the  icnew- 

ed  incai nation,  visible  in,  340 

— ,  disputes  in,  between  deb- 
tors and  ci editors,  not  under- 
stood, 418 

,  wiiting  in,  probably  con- 
fined, foi  a  long  time,  and  Latin, 
to  the  caste  of  priests,  in  Italy, 
as  the  Sansciit  was  to  the  caste 
of  priests  in  India,  437 

Greek,  Hindoo,  Latin,  aud  Sansciit 
names  of  numbers,  166,  167 

— —  alphabet,  the,  altered  from 
the  Asiatic  for  superstitious  pur- 
poses, 186 

— — ,  the,  on  words  in,  identical 
with  Sanscrit,  234 


Page 

Gteck,  the,  was  fiist  wiitten  with- 
out vowels,  240 

scholars,  like  the  Sans- 

cnt.  fail  in  their  explanations, 
why,  290,  42«* 

_ — t  when  that   language  was 

a<rv)fAQc  and  (ry-yxe^t^tfivof,  &c  ,      437 
— — —  chinch,  baptism  in  the,  by 

immeision,  C5 

Gieeks,  the,  16—18,  20,  48,  49, 
61,  65,  74,  86,  87,  130,  131, 
133,  139,  150,  159,  189,  211, 

221,  224,  337 

.  and  Romans,  few  miant 

Gods,  amoug,  100 

— ,    their  enoi    of  nme 

days  on  the  precession,  134 

. ,  less  skilled  in  astio- 

noray  than  the  Saxons,  135 

,   admitted  no  wiiting 

older  than  Homei's  poems,  169 

— ,  had  once   the  same 

numeial    letteis    as    the    He- 
biews,  187 

-.  Sgnoiant  of  their  mj- 

226 

-,  tiopical  year  of,  318 

,  had  two  standards  of 


thos, 


square  measuie — the  Aioura  and 
the  Plethron;  there  weie  two  of 
each  of  these  measures,  406 

,  among  the,  some  families 

possessed  hereditaiy  offices — pai- 
ticulaily  the  priests,  421 

,  among   the,  all  dancing 

mimetic  • —  the  Guosian  dances 
peculiaily  sacred  to  Jupiter,  425 

Giegoiy  I.,  or  the  Gieat,  on.  use  of 
images,  80,  86,  93 

. ,  his  command  could  not 

ingiaft  all  the  Pagan  doctrines, 
faaciaments,  &c.,  into  the  Chris- 
tian religion,  94 

—  ,  believed  to  be  a  divine 

incai  nation,  343,  375 

Gregoiy  Nyssenus,  84 

Thauroatuigus,  *b, 

XIII.,  as  Pontifex  Maxi- 

rnus,  icfoimed  the  calendar,  52 

Gregory's,  Dr.,  opinion  of  Whis- 
ton's  Theoiy,  £c.,  331 

Griesbach,  118 

Grotius,  37,  278 

Ground,  the,  mt  cwsed—ii  still 
pioduces  fieely,  &c.,  252 

Groves,  the  adoiation  offered  in, 
reprobated — what  they  weie,  193 

Gruter  (Inscriptions  of),  320 

Guam— wisdom,  225 

Guatama,  01  Buddha  the  Second, 
his  leligiou  established  in  Cey- 
lon, 288 

Guatimala,  33 

Guebres,  the,  fire-woishipers,  83 

~— -,  the   mythos   found 

among  —  Christianity  ft ievously 
defaced,  &c.,  357 

Gueriu  de  Rocher,  the  abbe",  2,  10 
—17,  19,  163,  177,  178,  221,  273 

Guinea,  De,  36,  215 

Two?,  Can-ia,  the,— the  garden  of 
delight,  allegory  of,  249,  250 

^ ,  and  Ku0y,  probably  a  mistake 

between,  as  applied  to  the  pro- 
fane and  to  dogs,  430 

Gun-putty  —  with  an  elephant's 
head,  the  emblem  of  wisdom,  at 
the  side  of  Indian  roads— the  fa- 


478 


INDEX. 


Page 

ther  of  the  garden,  from  p  #«, 
gaiden,  and  petti  fathei,  415 

Guntham,  king,  a  dcclaidtoiy  law 
passed  by,  at  the  Council  of  Mas- 
con,  279 
GushUsp,  77 
GutzlaftWoiunal,           215,  216,  217 
Gwyddiou  (one  ot  the   thiee  Se~ 

jonyddion),  the  diviner  by  trees,     153 
Gymuobophibta  01  Samaueans,  the, 

43—45,  368 

,  the 

monks  ot  Euiope  weie,  370 

Gynajcociacy,  24 

Gyndes,  the  river,  made  foidable 
for  the  aitnyof  Cyius, — against 
Babylon,  317 


HL,  ij,  oiiginally  pronounced  A  as  iu 

English,  204 

Habul,  gives  Cabala,  the  woid  used 

in  Italy  for  a  fable,  300 

Hadad,  is  Idad  01  I-hadad,  6 

,  conupted  fiom  Ad  ad,         162 
Hadrian,  15 

Hag,  31 

Hagar—the  Mohamedans  maintain 
that  she  was  not  a  slave,  but  a 
princess,  386 

,  Dr,,     150,  153,  227,  236,  248 

Haggai  lived  before  the  entrance  ot 
the  suu  into  Pisces,  125 

foietells  the  promised  desire 

of  all  nations  by  a  feminine  woid,  291 
"  Hail  to  the  Dove,"  &c.,  114 

Hakem  Bemrillah,  believed  to  be 
a  divine  incarnation,  343 

,  established  01  en- 

laiged  the  college  at  Caiio,  call- 
ed Daiol-Hikrnet  or  the  house  of 
wisdom— pi ovided  it  abundantly 
mth  books,  mathematical  m- 
stmnients,  celebrated  jnotessois, 
and  a  icvenue  of  257,000  ducats,  387 
Haiiiui,  4,  7 

,  the  king,  300 

Halde  (P&e  du).    See  Dn  Halde, 
Halfeld,  43 

Halhed,  Mr.,  131,  342,  355 

Halicai  nassub,  a  city  of  Asm,  3 1 9 

Hallara,  268,  288,  356 

,  on  feudal  system,        277,  285 

,  ou  ecclesiastical  corpora- 
tions, 278,  284 

's  Const.  Hist,  of  England, 

283,  417 

,  on  waste  lands  5n  the 

hands  of  the  monks — riches  ac- 
quired by  bunging  them  into 
cultivation,  418 

Halley,  Di.,  on  the  Comet  of  1680; 
its  i evolution  in  573  or  575 J 
years,  &c.,  326 

-'s,  Dr.,  opinion  of  Winston's 

Theory,  331 

Ham,  piobably  Noah's  eldest  son,") 

,  the  &tory  of  his  uncover-  >  ,*» 

ing  his  father,  why  contiived,  J    ™* 

,  a  claim  for  (the  dimne  nght 

oO  probably  set  up  by  the  I&h- 
maelites  in  Egypt  j  the  despots 
do  not  bring  it  forwazd,  why,  384 


Page 

Ham,  both  Syiia  and  Egypt  the 
domain  of,  385 

— ,  m  the  dmsion  of  the  world, 
had  24  oaits,  399 

,  the  wicked  one,  &c.,  fathei  of 

the  Canaauites  or  folio weis  of 
i\v*Jemtile  pi  maple,  430 

Hamilton,  Su  W.,  85 

,  238,  352 

,  on  the  woid  Cucai,         277 

Hammer,  205,  220,  221,  235,  237, 

247,  424,  437 
•?  ou  the  Assassins,     348, 

381—391 

,  on  the  meeting  of  Juiists 

at  Bagdad,  359 

*s,  Mi.  Von,  Histoiy  of  the 

Absassms,  is  one  gieat  untiuth, 
founded  on  one  great  mistake, 

381,  382 

,  his  zeal  against  modem 
seciet  societies,  384,  386,  391 

,  hit)  iguoiance  ot  the  sys- 
tem iespecting  the  thiee  holy 
cities,  &c.,  385 

'  •,  lauds  the  ancients  foi 
keeping  the  people  in  iguoiance  ; 
but  lepiobates  the  same  system 
in  model  u  Egypt,  387 

—  followed  MiiKhond  aud 
Wassaf  in  his  History  of  the  As- 
sassins —  hence  his  account  is 
not  sm  prising,  390 

Haucaiville,  M.,  D',  97 

Hannay,  Robeit,  Esq.,  on  Charties, 
its  Cathedial,  and  miraculous 
Stone,  259,  260 

•  -  ~,  on  the  be- 
ginning of  the  municipal  goveni- 
ments  of  oui  towns — their  date,  401 

Hannibal  shewed  a  nuich  fioin 
Gi  auada  to  Rome  was  posbible,  385 

Hanuma,   the  monkey,  half-mm, 

180,  249 

Haquini,  4 

Haree  or  Heri,  the  Greek  E/JW?, 
the  Saviour  of  all,  118 

Hai-ol-ump,  Hai-al-om,  Mount  of 
the  God  Om,  178,  179 

Haipocratiou,  319 

Hassan  Sabah,  the  college  of,  at 
Cauo,  250,  387 

— - ,  founder  of  the  sect 

of  Ishmaelites,  may  have  beeii 
the  last  descendant  in  the  right 
line  of  Fatima,  the  favourite 
daughter  of  M  chained. :  his  joui- 
ney  to  Eei  and  Ispahan,  and  his 
dialogue  with  Aboulfasl,  328, 

388,  390 

,  the  lineal  descend- 
ant of  the  prophet,  the  last 
Imam,  333 

,  made  the  fortress  of 

Alamout  the  seat  of  his  power, 

386,  388 
-,  was,  in  the  opinion 


of  his  followers,  a  renewed  in- 
cat  nation  of  diviue  wisdom,  like 
the  Pope,  or  the  Lama  of  Tibet,  389 

the  second,  assumed  to  be 

the  real  Imam,  388 

pretended  to  burn 


• * — ,  picwiHueu  w  ourn 

his  books;  if  he  did,  he  kept 
copies.  Something,  piobably, 
good  in  them,  which  the  ene- 
mies of  the  Assassins  could  not 
icfute,  and  dated  not  expose  to 
view,  390 


Hastings,  Mr.,  on  a  tradition  at 

Senates,  444 

Hat,  the  chief  ensign  of  the  Fla- 

meus,  53 

Hatfield  Chase,  the  scotted  or  taxed 

landb  ot,  284 

Haughton,  Professor,  [Sii  Greaves], 

158,  244,  245,  261,  358 
. >  on    deiiva- 

tion  of  the  woid  Sanscrit,  290 
>on  Cor-Ghari 

or  Coi-Gairry,  the  mountain  Cor,  411 
"  '    '  ' ',  on  the  woids 

Nyaya  and  Vedanta,  428,  429 
Hayti,  the  God  of,  called  Jocanna,  31 
He,  n>  the  nurnbei  5,  138 
and  you  (5  and  6),  the 

male  and  female— all  the  lace  ot 

man  descended  from  the  union 

and  conjunction  of,  409 
Heathens,  the  nifeiior  gods  of  the,  89 
matched  by 

saints,  90 


names  of  the  gods 
of,  copied  by  the  Chnstians,  91 

Heavens,  the,  a  book, — whatever 

is  in  natme,  to  be  lead  in,  235 

Hebiew,  the,  every  lettei  of,  had 

foiu  or  five  meanings,  15 

— — — ,  spoken  in  China,  and 
the  Hebrew  and  Chustian  sys- 
tem fiouiished  theie,  il 

,  i.  e.  the  Celtic,    in 

Wales,  130,  154,  163,  176 

"••'  and  Samaritan  chionology, 
the  difference  between,  13,~> 

,  the,  ancient  Chinese  neaily 

related  to,  148 

and  Arabic  the  same, 

153,  159,  213 
-,  is  Celtic  aud  Saxou,     135 


~,  aud  Mexican,   close 


affinity  between, 

— __ Bibles   given    to  the 

lush,  163 

— — — ,  the  loot  of  the  East 
Indian  languages,  183,  220 

•"  — ,  vowel  Points  of,  mo- 

dern, 184 

and  Celtic,  deficiency 

of  vowels  in,  185 

— ,  the  fiist  language  of  «• 

the  Indians,  *     217 

—  or  Chaldee,  the   original 
root  of  Sanscut,  236,  237 

,  Samaritan,  and  Syriac  or 

Pushto,  have  each  22  lettei  s        239 

• ,  the  first  numeral  symbols 

written  into  the,  291 

* -,  the,  according  to  Young,  is 

Welsh,  293 

-,  the  sacred  script  became  a 

dead  language  to  the  Jews,  294 

• ,  the,  locked  up  in  the  Tem- 
ple, preseived  iu  purity,  437 

Heb tews,  the,  17 

"" ' — >  S*ve  only  Adam  aud 

six  princes  in  the  lace  of  Seth,      133 

''  — >  used  R  toi  8.,  199 

"  — j  contused  state  of  the 

history  of,  333 

Heeien,  10,  159 

- •,  on  the  wealth,  &c,,  of  the 

Egyptian  piiests,  366,  373 

Hegisippus,  46 

Helen,  the  female  generative  prin- 
ciple, 51 

— — ,  the  mystical  mother  of  Con* 
staiitine,  289 


INDEX. 


479 


Page 
Helena— mother  of  Constantino,      348 

,  St.,  Napoleon  at,  a  decided 

fatalist,  358 

Heliogabaius  and  Caligula  requ'ued 
kissing  of  the  foot,  55 

• — ,  Antoninus,  348 

Heliopohs,  or  On,  110 

•,  the  temple  at,  had  its 
saered/sAft?  and  tank,  236 

,  its  kings  called  Ad  and 

Adad,  ib, 

,    the   ancient   academy 
of,  387 

Hell,  hot,  cold,  &c.,  73 

— ,    a,   whethei    Jesus    Christ 

taught  a  futuie  life  by,  308 

Helots,   the,   remains  of   a   tace 
drowned  by  the  flood,          274,  310 

,  the  aborigines,  a  class  of 

almost  every  where,  were  sla;  es 
undei  slaves,  &c.,  362 

Henry  of  Nav  an  e,  54 

I.,  not  called  Majesty,  213 

Heptarchy,  the  Saxon,  did  not  ex- 
tend to  Scotland,  273 
• ,  traces  of  tithes  paid  un- 
der the,                                       279 
Hei  aclidse,  the;  from  A  treus,  1 1 9 
Heiaclitus,  47 
Heibeit,  Lord,  30 
Heibeit,  extract  from,  on  "evei- 

lastmg  Rome,"  146 

Hercules,  8,  19,  21,  106, 112,  117, 

132,  137,  154,  225 

,  the  Gaditau  temple  of,      78 

,  a  pei  bonification  of  the 

sun,  100 

,  the  Labouis  of,  105 

,  the  Gieek  and  Indian, 

identity  of,  119 

stiangled  the  serpent,        144 

<  ••'  ,  the  Labouis,  £c,  of, 
"types  of  what  the  leal  Saviour 
was  to  do  and  suffer,"  193 

9  the,  at  Muttra,  and  on 

Egyptian  buildings,  282 

. ,  Antony  called   himself 

the  lineal  descendant  of,  346 

_ 9  Alexander  tiaced  his  de- 
scent horn,  348 

. ,  was  called  Perseus  in 

^Africa  and  Persia,  and  Sesostris 
in  Ejjypt,  ifi. 

Heiculeses,  &c.,  put  to  death,  &c«,  142 
Heiennhis,  448 

Heresies,  twenty  befoie  Chiifet,  50 
Heri  or  Eii  means  Saviour,  15,  293 
Hericulas,  the,  and  Pooi  us,  117 

,  from  Atri,  1 1 9 

Hernupion,  159 

Hermes,,  31,  131 

,Teut  or  Thoth,  the  inventor 

of  letteis,  163 

,  or  fifth  Mercury  or  Buddha,  164 

,  the  alphabet  ot,  220 

Herod,  96,  449 

and  the  3  Kings  or  Magi,        96 

9  Jesus  not  cmcified  under, 

according  to  Jrenaeus,  122,  129 

,  believed  by  the  Jews  to  be 

the  Messiah,  233 

to  be  a  X^r,    251 ,  416 

Herodotus,     2, 15,  19, 27,  28,  36, 
54,  86, 167,  180,  181, 204,  221, 

230,  268,  273,  314 

9  really  the  father  of 

history ;  did  not  discover  the 
empire  of  Solomon,  or  the  moun- 
tain tribe  of  Jews,  11 


Page 

Herodotus's  history  and  Genesis 
the  same,  12,  13 

was  in  Egypt  about  400 

years  B.C.,  ^        17 

-"  neter  names  the  empiie 

of  Solomon,  134 

• ,  all  books  befoie,  weie 

sacied,  246 

,   history    befoie,    meie 

mythos,  313,  334 

,   on    Solon    discoursing 

with  Cicesus,  318,  319 

Hesiod,  305 

Hespeiides,  the  apples  of,  the  tree 
of  knowledge,  190,  253 

— ,  fi  ora  yjf  oz  and  niD 
pn,  letters  and  tree,  and  a/ower,  240 

Hhazar— ten  m  Heb.  or  Chaldee — 
Sospos  in  Gieek,  literally  a  decad,  322 

Hesychius,  248,  287 

Hexameters,  pentameters,  &c.,how 
they  aiose,  340 

Hibbeit's  Shetland  Islands,  284 

Hieralpha,  the,  of  the  Hindoos,  was 
the  Lituus  or  Crosiei,  79 

,  in  the  hand  of  Hercules,  282 

Hieiarchs,  the,  of  each  nation, 
would  grow  into  Archieraichs, 
as  the  knowledge  of  a  very  dis- 
tant Lord  faded  away,  381 

Hierarchy,  the,  of  Christians,  a 
close  copy  of  that  of  the  Pei  sians,  71 

Hieiocles,  448 

Hieroglyphic  alphabet,  the,  the  first 
lettei  or  symbol  of,  an  owl,  192, 

205,  221 

Hieroglyphics,  20 

• ,  on  two  at  Rome,  not 

fiom  Egypt,  92,  93 

— — ,  meaning  of,  lost  in 

Egypt,  159,  160 

• ,  the  Mexican,  known 

to  all,  160,  235 

,  i  ernains  of, in  Chinese 

lettei  b,  214 

m _^  the  Egyptian  seciet, 

except  to  the  initiated,  235 

Hieronymus  (Jerom),  Id,  58,  77, 

95,  96,  98 

Hierophantes,  the,  of  Athens,  drank 
hemlock  to  render  them  impo- 
tent, 77 

EDDn  hkm,  wisdom,        195,  215,  225 

rTO3n  fikme,  Guam,  a  corruption 
of,  225 

Hilaali,  29 

Hilaiion,  on  the  founders  of  mo- 
nasteries, &c,  368 

Hindoo  doctrine,  the,  on  the  number 
of  Incarnations,  127 

,  Greek,  Latin,  and  Sanscrit 

names  of  numbers,  166,167 

—  year,  the,  is  360  days,          316 

princes,  the,  solicit  investi- 
ture of  the  Mogul,  though  he  is 
a  Mohamedan,  352,  353 
institutions  at  one  time  si- 


milar and  universal  throughout 
India,  418 

Hindoos,  the,         33,  69,  72,  73, 

79,  81,  83,  103 
•,  their  pristine   reli- 


gion  that  of  the  pure  and  ancient 
Catholicfaith,  24 

believe   the  Vedas 


were  written  m  a  divine,  long- 
lost  language,  226 
and    followers    of 


Brothers,  Southcote,   &c,,  be- 


lieve  the  last  Avatar  is  yet  to 
come,  354 

Hindoos,  the,  say,  theie  have  been 
thousands  of  Avatars,  %5*> 

Hindus,  the,  give  the  first  created, 
&c.,  I  to 

,  believe  that  all  liunq 

beings  onginate  fiom  an  atom- 
like  geira,  398 

Hio— Cio— bcientia,  227 

Hippaichus,  26,  139,  141,  142 

Hippocrates,  on  the  length  of  the 
yeai,  31!* 

Hispauiola,  30 

Histou  e  des  Temps  Fabuleux,    1 1 , 

12,  17 

Histories,  the,  of  Romulus,  Cyrus., 
Theseus,  Bacchus,  Heicules, 
Cristna,  &c.,  in  reality  identi- 
cal, jo: 

History,  the,  of  Rajast'han,  4,  39, 

117,  11' 

befoie  Herodotus — rneie 

mythos,  313,  ^34 

• ,  eveiy,  a  mystery,  to  conceal 
the  tiuth,  that  the  mass  seeing, 
might  not  perceive,  SIM 

—  originally  one,  and  that  a 

mythos  of  the  airival  of  a  divine 
incai  nation  in  each  age,  which 
the  priests  of  each  country  per- 
suaded the  people  must  be  re- 
novated in  then  peculiar  coun- 
tiy,  .Mb 

- ,  a  gieat  part  of  ancient, 
should  be  considered  as  mytho- 
logy, 3fcO 

—  of  the  world,  few,  perhaps, 
so  well  qualified  to  write  a  gene- 
ral, as  the  Author,  ,itN 
all,  made  worse  than 


44* 


riddle,  how,  376 

Hivites,  Evites,  or  Ophites,  the,         31 
Hoffman,  says,  the  eaily  Christians 

did  wisely  not  to  expose  the  mys- 

teries to  the  profane  view  of  in- 

fidels, 
Hog's  History  of  Cornwall,  70,  88, 

178,  179,  28C 

Hollowmas-day  or  La  Sarahna,          82 
Holloway's  Originals,  154 

Holm  or  hauxn,  the  Phoenix,  Phoi- 

nix  01  Palm-tree,  <b5 

Holme,  the,  6H 

Holsenius,  on  the  analogy  between 

English,  Spanish,  &c.,  2;>H 

Holy  Bread  —  the  Pagans,  says  Ti- 

bullus,  appease  the  Divinity  with,    4)2 
Holy  Ghost,  the,  20,  54,  65,  81 

,  spiiitus, 


nil,  aii,  breath, 

— ,  effects  of,  wisdom 

and  poxver,  J  28 

,  or  Zephii ,  1 32 

— ,  or  Spirit,  de- 
scended on  Jesus  Christ,  at  his 
baptism,  in  the  form  of  a  dove—- 
always a  female  dove,  285 

,  of  Plato's  Trinity 

was  Ns< — Venus,  286 

-,  well  known  to  the 


ancient  Celts,   and  invoked  in 
their  public  councils,  299,  337 

"     '   ',  breath  or  air  iu 
motion,  337 

Holy  One,  the,  in  the  West,  incom- 
prehensible, and  one  with  the 
Tien,  36 

Holy  Trinity,  the,  80 


480 


INDEX. 


Page 
Horn—  the  Mexican  Cieatoi  and 

Triune  God,  23 

Hoin-eican—  place  of  the  Holy  Tri- 

nity, «£. 

-  --ei-can  —  country  of  the  Self- 
existent,  ib, 

--  eteuli—  God  of  threefold  dig- 
nity. tb, 

"    -eyoca  —  place  of  the  Creatoi,    tb 

Homeyoca,  the  same  as  the  Omorca 
ot  the  Chaldseaus,  28 

Homes,  13,  17,  18,  64,  305 

,  the  MS,  poems  of,  all  with- 
out the  digamma,  168 

-  ,  no  writing  older  than,  ad- 
mitted by  the  Greeks,  169 

-  ,  his  poems  indebted  to  Aris- 
totle, &c.,  foi  their  perfection, 

195,  196,  293 

-  ,  Om   (the  God)  and  Eii 
01  Heri  (Saviour)  —  Om  the  Sa- 
viour, 293 

Honovei,  the  Logos  or  Linga  was 

so  called  in  Persia,  261 

Hoi  ace,  62,  77,  87,  92,  357 

HOUB  SabbaticsB,  78 

Hornius,  on  the  Mexicans—  from 

Scandia,  278,  279 

Hoise  and  Ass,  unknown  in  a  state 

of  nature  to  the  Americans,  35 

--  ,  the,  viewed  with  honor  when 
fust  seen  by  the  Mexicans,  bat 
undeceived  by  the  death  of,  38 

--  ,  the,  of  the  Revelation,  39 

--  ,  cow,  and  sheep,  how  convey- 

ed to  America,  40 

--  and  the  Ass,  will  not  breed 

forward,  188 

Hoi  us,  son  of  Isis,his  biith,  death, 
and  icsui  rectum  celebrated  in 
Egypt,  102 

--  worshiped  by  the  Muscovites,  1  10 
--  ,  an  Egyptian  grammarian,  219 
Hosanna,  31 

Hoskyus,  John,  on  Chinese  nume- 

rals,  &c.,  216 

Hostia,  ancient  sacrifice,  91 

Houlakou,  the  third  successor  of 
Gengis,  said  to  have  finally  de- 
fctioyed  the  Assassins  or  fshmael- 
ites,  in  A.D.  1256,  382 

Howaid,  the  philanthiopist,  142 

Hu,  God  iu  Welsh—  his  sanctuary 

an  Ox-stall,  178 

Huehue,  the  Mexican  fiist  paii,          26 
Huli  festivals,  at  the  vernal  equinox,  106 
Hum,  deceit—  Humbug,  £tg  Hum,    293 
Human  sacrifices  of  prisoners  of 
war,  ordeied  by  the  (Mosaic) 
law,  194 

—  —  sacrifices,  offered  alike  in 
Rome  and  in  Britain*—  they  were 
not  laid  aside  by  the  Romans  till 
the  time  of  Claudius,  416 

—  -  race,  the,  probable  increase 
of,  after  the  flood,  in  500  or  600 
yeais,  395,  439 

•"  reason,  according  to  the 

Chinese,  is  the  i  eason  of  the  uni- 
verse, 398 

Humboldt,  25—28,  33,  34 

—  -  }  the  learned  or  Sabio  — 
wto,  297 

Hume  and  other  historians  have 
failed  to  account  for  many  cii- 
cumstauces  i  elating  to  our  Saxon 
ancestors,  from  taking  too  con- 
fined a  view  of  the  subject  .  the 
fabricators  of  Stonehenge  and 


Page 

Abuiy  seem  not  to  have  enteied 
then  mind,  &c.,  416 

Hume,  on  the  Aga  of  the  land,         417 
Huns,  the,  203 

—  ,  diove  the  Goths  towaids 
the  West,  273 

Hutchinson,  137 

,  -  _  and  Shaw  saj,  the 
Onion  is  a  perfect  emblem  of  the 
disposition  of  the  heavens,  438 

Hydaspes,  the,  19 

Hyde,  Dr.,  30,  61,  64—66,  70, 
71,  77,  78,  83,  86,  89,  92,  98, 

101,  218,  240 
•  -,  on  the  fear  of  the  an- 
cients of  believing  too  little,         107 
Hydi  anos,  the,  65,66 

Hydiogen,  piobably  constituted 
what  the  ancients  called  spintual 
fire,  the  To  Ov,  &c  ,  7,  336 

Hydi  opism,  7 

Hymnes,  les,  d'0rphe"e,  97 

Hypeiboiean  island,  a  sacied,  said 

to  have  adored  Apollo,  262 

Hyperboreans,  the  black  dove  fiom 
the,  to  Delos  and  Delphi,  285 


I,  a  monogram,  prefixed  for  mys- 
teiy,  6 

—  ,  the  form  of  is  X,  in  the  Dalma- 
tian alphabet,  190 

—  ,  the   Cieator,  the   mother   of 
figures,  letteis,  knowledge,  id. 

—  ,  said  to  be  prefixed  foi  sake  of 
m>steiy,  (the  sign  of  the  male 
pnnciple,)  198,  343,  344 

—  -,  the  ancient  Saxon  emphatic  ar- 

ticle, 199 

—  ,  is  Agam  (Sansci  it)  ,  Aku  (Malay)  , 
Anok  (Egyptian),  Ego  (Chinese, 
Greek,  and  Latin),  Ic  in  Saxon, 


&c  , 


229 
8 

ib. 
ib. 
224 
6 


lacasa,  festivals  of  Bacchus, 

lach  lach,  the  God  of  Si  am, 

lacch,  lacche, 

lacchus  —  la  01  le-chus  or  Ie-kus, 

lad  or  I-hadad, 

/  am  that  1  am,  on  front  of  the  tem- 

ple of  his,  at  Sais,  17 

lao,  5,  192 

—  of  Siam,  7 

—  the  God  Sol,  Mittua,  and  the 
Lamb  of  God,  the  same,  112 

^  \  birth  of,  at  winter  solstice,  49,  95 

—  of  the  Gentiles,  the  second  per- 
son of  the  Trinity,  98 

—  ,  Jesus  mistaken  for,  01  the 
Sun,  t  100 

Ice  —  deiivation  of,  19 

Icon  of  Buddha  —  the  mother  suck- 

ling  the  infant,  1  70 

Iconoclasts,  194 

•'•  ,  the  Jews  a  sect  of,  16 

Icons,  Gentile,  have  become  Chris- 

tian  crucifixes,  116 

-  of  Noah,  Job,  Seth,  in  India,  122 
Icriti,  Cntika  or  Kiitika—  -the  God 

—both  Bull  and  Ram,  1  17 

Id  =14,  184 

Ida,  mounts  of,  by  the  Hebrews 

called  ldot  161,  188,  226 

Idaea  —  Maia—  alma  parens  D£um,  189 
Idei,  the,  of  Crete,  weie  Dactyli, 

because  ten,  188 


^ 

Identity  of  the  Peisian  and  Chris- 
tian seiviceb,  78 

Christian  and  Gen- 
tile festivals,  84,  93 

Cai  nival  and  the  Sa- 

tuinalia,  86 

.  modem  systems  of 
Christianity  and  of  those  of  the 
ancient  Persians,  106 

of  the  celestial  lamb,  and 

of  the  Romish  Jesus,  112 


•  woiship  of  Tammuz 


in  Westem  Syria  and  Egypt,  and 
of  Tamus  in  North  and  South 
India,  119 

of  Jewish  and  Gentile  sys- 
tems, 125 

Tibet  and  Rome,  in  rites, 

&c.,  127 

the  ancient  Indian  and 

Roman  secret  religions,  the  cause 
of  the  success  of  the  Jesuits,         3G(> 
•  appellation  of  the 


Ciest  or  Xpvjr  given  to  two  pei- 
sons  in  India  and  Em  ope,  at  the 
head  of  two  divisions  of  the  ieli- 
gion,  438 

Ididi  or  Jedidiah,  the  most  holy  IE,  180 
JH»  Hfo,  Idea,  188,  192,  226 

Idols,  the,  of  the  Britons,  oideied 

to  be  destioyed  by  Giegory  L,         93 
tt»  zet  the  I  shall  be  what  I  have  been, 

&c,,  425 

IE,  5,  6,  174,  175,  180,  190 

—  of  the  Hebiew  changed  into  lo, 

in  the  Syriac,  250 

rpn*  ieie,  the,  chaunted  by  the 
Biahmms  in  the  woid  Yeyey 

427—429 

leo,  THE,  L'Awu,  9 

lew,  the  gieat  prophet,  lawgiver, 
or  Saviour  of  the  Chinese,  had 
70  disciples,  like  I'/j-croi^  the  Zo? 
or  Saviour,  42 1 

leoud,  son  of  Satuin,  ft 

IEUE,  170,  171,  180,  219,  286 

— — -  or  lao,  the  followers  of,         214 
IH  of  Delphi  or  the  XH*=608— 

Jehns  Chii&t  described  by,    190,  192 
IHS,  tyre?,  112 

— ,  Bacchus,  Logos,  Linga,  let- 
ters, LTR«650,  .    240 
Ignosazice,  the,  of  mankind,  before 
the  art  of  writing  was  discoveied, 
and  while  it  was  kept  a  piofound 
seciet,  not  surprising,  339 
I-ha-ho  or  I-ba-hou,  the  God  etei- 

nal,  17 

Ihid,  9 

li,  7,  130,  200 

— ,  the  crucified  God  of  Scotland 

and  of  Tripetty,  122,  206,  259,  288 

—  or  lona,  inquiry  into  the  history 

of,  285—288 

—  the  island,  and  the  name  of 
Jehovah,  in  Hebrew  and  Gael, 

286,  288 

li-di,  7 

liuaa,  150,  176 

IIVAA=a=28,Evohe,  151,  183,  184,  28« 
— — ,  an  acrostic,  185 

IIXOTS  is  I-*%0t;$,  6,  198 

Ila,  the  island,  so  called  from  Ifa 

the  consort  of  Buddha,  287 

Hani,  godly,  —  the  name  of  the 
religion  of  Akb«u — probably  from 
the  im  ieu9  355 

Has,  14 


INDEX. 


481 


Page 

Uas  01  Tulis,  14 

Iliad,  the,  18,  19 

Ilium,  51 

— - —  or  New  Rome,  tb 

Illusion,  123,  128,  294,  336,  445 

,  the  lucubiatious  of  leaiued 
men  in  Em  ope,  as  in  India,  have 
ended  in,  427 

image  of  God  —  man,  animals, 
plants,  and  every  thing,  believed 
to  be  made  in  the,  397,  400 

Images,  the  use  of  defended  by  Ar- 
nobius  and  Celsus,  80 

— ••  and  emblems,  the  adoration 
of,  has  ended  in  the  degradation 
of  all  nations,  364 

imam  Tshmael,  (the  son  of  Dscha- 
fer,)  after  whom  the  Assassins 
probably  assumed  the  name  of 
Ishmaelites,  384 

— _  the  invisible,  pioclaimed  by 
the  Assassins,  as  about  to  demand 
the  empire  of  the  whole  world  • 
the  otigin  and  meaning  of  Imam 
unknown,  338 

Imams— open  and  concealed,  non- 
sense respecting,  351 

— — ,  in  the,  of  Peisia,  we  have 
the  12  Lucumones,  380 

the   12,  similar  to  the  32 

Caesais,  &c.,  385 

Immaculate  conception,  an,  or  the, 

21,  38,  42,  96,  194 

. ,    the,     of 

Suchiquecal,  32,  33 

,  of  Jesus, 

by  his  mother,    different   from 
that  of  Ciibtna,  49 

story  of, 


considered  spuiious  by  the  Naza- 
lenes,  &c., 

-,  Zoroaster's 


96 


piophecy  of  a — brought  to  lie- 
land  by  a  Daru  01  Druid  of  Bok- 
hara, 96,  97 

— of  Bacchus,  102 

1    the,    of 

Buddha,  Xaca  01  Saca,         227—230 

,   of 

Ciesai,  345,  349 

,  of 

Alexandei,  347,  349 

_S_, ,    of 

Gengis  Khati  and  his  biothers,      353 

Immaculate  conceptions,  ci  uci- 
hxions  and  lesunections  of  the 
Gods  of  the  Gentiles,  of  the  East 
and  West,  the,  numeious,  125,207 

_ , of  Alex- 

and  Caesar,  349 

Imraacule'e  conception,  1',  de  la 
Vierge,  97 

Immortality  of  the  soul—the  know- 
ledge of  the  doctune  of,  confined 
almost  exclusively  to  the  priests, 
in  Egypt,  and  hidden  by  Moses 
fiom  his  people,  386,  387 

Jnachus  (son  of  Noah),  the  black 
or  Ethopian  Hn,  224 

Inachus,  309,  414 

Incarnate  God,  an,  now  believed  in,    98 

9  adventures  of  the, 

a  gieat  mystery,  taught  only  in 
the  temples,  232 

the  adventures  of 


the  whole  life,  &c.  of  the,  repre- 
sented in  the  Deisuls,  233 
•  or  solar  mythos-— in 


what  cases  attributed  to  real  men,  351 
VOL.   II. 


Page 

Incai  nation  of  the  Tiimuiti  or  TiU 
nit),  the  Supieme  Pontiff,  sup- 
posed to  be  an,  241,  258 

• —  our  divine,  the  Brah- 
mins say,  is  the  same  as  thens,  337 

a  divine,  what  is  but  a 

pei son  with  moie  than  a  usual 
poition  of  the  divine  &puit  ?  338 

,  the  doctnnc  of  the  ic- 
newed,  visible  in  India,  Peisia, 
Syiia,  Gieece,  July,  China,  and 
Mexico,  340 

ofCiistna,  08,341 

• ,  the,  of  the  triune  God, 

a  confused  account  ot,  in  the  stoiy 
of  the  mother  of  Gengis  Khan 
and  hci  thiee  sons,  353,  354 

Incarnations  or  Avatais,  81 

Incas,  the,  had  acioss,  of  Jaspei,— 
held  in  g:e<it  veneiation,  32 

of  Peiu,  united  in  theii  person 

the  tempoial  and  spiritual  pow- 
eis,  34 

Incense  used  by  both  Jews  and 
Gentiles  79,  92 

Indathyrsus,— Bacchus,  208 

India,  22,  36,  39,  79,  87,  97, 
103,  lOfi,  109,  118,  127,  134, 
181,  192,  206,  207,  209,  210, 

212,  219,  239,  278,  340 

,  the  sages  ot,  held   the  doc- 

tiiue  of  puigatoiy,  72,  73 

,  words  of  Biitain  in,  176 

— ,  Chrestologia  exi&ted  in,  be- 
fore the  Chiistian  aera,  202 

,  colonies  fiom,  into  Greece 
and  Italy,  befote  the  art  of  No- 
tation  was  committed  to  writ- 
ing, 213 

,  the  fire  toweis  of,  260,  261 

,  the  feudal  system  of,  262, 

272,  275 

— . 9    the 

principles  of,  lost  in,  263,  268 

,   pioper,   divided  into  thiee 

districts,  277 

— ,  the  holders  of  land  in,  have 
no  title-deeds  foi  it,  284 

—  and  Scotland,  identity  of  race 
and  language  in,  289 

,  the  subjects  of  Homer's  poems, 

and  the  history  of  the  Bible, 
found  in,  293 

,,  the  priests  of,  kept  all  their 
learning  from  the  Europeans,  and 
fi  ora  all  theii  countrymen  except 
their  own  caste,  342 

,  the  sects  of,  a  prototype  of 

those  of  Europe,  t       368 

— — ,  North  and  South,  Mexico, 
&c,  many  of  the  sect  in,  who 
have  not  the  Pentateuch,  have 
part  of  the  same  laws  as  the 
Western  Jews,  376 

and  Euiope, — the  same  natu- 
ral cause  produced  nearly  the 
same  natural  effect  (classes  or 
castes)  in  both,  279,  392 

,  the  dominion  of  all,  possessed 

by  the  Callidei,  who  ruled  ovei 
it,  either  by  the  sword  or  the 
crosier,  396 

divided  into  districts,  each 

containing  84  sub-districts,  like 
the  hundreds  in  England,  418 

,  the  gieat  castes  of,  became 

divided  into  many  little  ones,  &c.,  421 

.  North  or  Tartaiy,  1,  2,  7, 

19,  134,  171,  173,  376 


Page 
India,  South,  7,  19,  24,  134,  171, 

173,  376 

Indian  Gods,  the,  in  Ireland,    273,  287 
— —  piinces,  the,  conqueied  b) 
Alexander,  seem  to  have  been 
feudatories   to  some  grand  po- 
tentate of  the  East,  421 
Indians,  the,  hold  the  waters  of  (he 
Ganges  sacied,  65 

,    the     earth's    inclination 
known  to,  314 

,  piobably  understood  what 
wecallhydtogen,  337 

,  ignorance  of  the,  almost 
inci  edible,  351 

,  probably  escaped  from  the 
flood,  361 

,  a  tube  of,  divinely  wise, 
&c.,  "  368 

• ,  the  ancient,  paid  their  de- 
votions (morning  and  evening) 
to  the  sun,  by  a  dance  imitative 
of  his  motion3, 
Indies,  the, 
Indra, 
— — ,  ciucified  and  raised  irom 

the  dead,  33,  206 

— - — ,  of  India,  the  lao  of  the  He- 
brews, the  Jupiter  Pluvialis  of 
Greece,  and  the  Jesus  of  the  Ro- 
mish Church,  122 
Indus,  the,                         33,  117,  263 
— — .  or  Sin di— the  holy  river,        181 
Infallibility,  the,  of  the  Pope,  from 

the  mvthos  of  that  of  the  Vates,    226 
Infant  Baptism,  67,  69,  70 

practised   by 

Persians, 


425 

360 

27 


the 


by   the 
Druids, 


65 


Assassins,    Carmelites, 
Essenes,  &c.,  &c.,  248 

•  in  scriptme,  inum- 


versati,  not  in  partzeuiari,  accord- 
ing to  Bellaimine,  69 
Ings  Lands,  the,  changed  hands  every 

year,  282,  283 

Innocent!., Pope,  on  Christian  mys- 
teiies,  says,  "Reliqua  vero,  qua 
sciibt  fas  nott  w#"— this  must  ap- 
ply to  something  besides  the  sa- 
craments, 441 

Ill,,  52,  54 

Innocents,  the  account  of  the  mur- 
der of  the,  fiom  ludia,  235 
Inscriptions,  many  written  in  ciphei , 

in  India,  49 

Inspiiation  by  the  Holy  Ghost,  a 
figuie  of  speech,  describing  a  per- 
son more  enlightened  than  his 
neighboms,  308 

Inspiiation,  what  is  it?  Is  it  a  sub- 
stance, &c.,  338 
lo,  5,  6,  192 
lod  is  a  point,  the  centre,  £,  190 
— ,  hand,  189,  100 
— ,  Ivy  (Heb.)  and  tenth  letter  of 

the  alphabet  of  figures,  190 

—  is,  peihaps,  i-di,  the  holy  7,        371 
lodia,  is  Ayoudia,  6 

logerne,  the  wife  of  Gorloes,  349 

lohnites,  the,  Ac.,  or  Chaldaeans, 

the  best  calculators  of  time,          141 
I  O,  the  Ov  of  I,    I,  jod,  is  ten, 

X,  the  perfect  number,         174,  190 
lona,  or  Columba,  130,  257,  260 

— ,  the  Culdees  of,  270 

— ,  inquiry  into  the  history  of, 

285—289 


482 


INDEX. 


305 


402 


Page 

lona,  the  ibland  of,  is  called  Sodoi 
orSudoi,  i.'S5—  291 

-  ,  the  language  of,  is  Gaelic  and 
Shan  Scneu,  290 

-  ,   had  its  name  of  Columba 
f.om  the  ancestois  of  the  Sea 
Kings, 

-  01  Inne  (in  the  sacied  island 
of)  the  temple  was  suuonnded  by 
360ciosses  or  pillars,  and  60  piU 
lais  in  the  inner  cncle—  wheel 
within  wheel,  &c., 

-  ,  the  monastery  of,  had  twelve 
and  their  Prior,  420 

—  —  111  Scotland,  ft  om,  to  lona  in 
Ceylon,  facts  piove  that  the  leh- 
gion  ot  Buddha  came  to  the  West,  424 

-  -  and  Linga,  130 
Ionia,  Attica,  and  Etiuiia—  thecon- 

fedeiated  towns  01  states  of, 
being  precisely  twelve,  shew  me- 
thod and  design  ,  then  confede- 
ration piobably  formed  uudei  the 
pontifical  goveinmeut,  not  fur 
mutual  defence,  394 

loudi,  the,  43 

-  ,  f  i  om  Tibet,  1  27 

-  ,  Indian  and  Chaldfean, 
adoiedfire,  128 

-  .  —  ,  inventois  of  the  Cad- 
maeau  system,  185 

and  Sacse,  the  tiibes  of, 


the  same,  263 

--  1  Sacse  and  Scythae,  weie 
the  Lowlandeis   of  Scotland— 
,     Yavanas,  Saxons,  273 

-  ,  the  difference  between  the, 
of  the  West  and  East,  found  in 
the  Brahmin  coming  to    Syria 
being  an  iconoclast,  364 

loudia,  Ayoudia  or  Judsea  of  India,  181 
Iphigenia,  2J,  293 

helaud,  31,  82,  83,  97,  117,  156, 

183,  210,  230,  286 
the  cams  of,  179 

settlements  of  the  Chaldei 

270 

thefire  toweis  of,       260,261 
Indian  Gods  came  to,  273,  287 
and  Highlands,  the  Baltau 
fiies  of,  289 

-  ,  in  the  pale  of,  a  lemnant 

of  the  pontifical  go\  eminent,        434 
Iieuaeus,         5,  57,  60,  142,  198,  241 

—  ,  --  on  the  age  attained   by 
Jesus  Chiist,  120—123,  228 

—  .  --  on  duiatiou  of  our  Lotd's 
ministry,  120—122 

---  ,  a  Gnostic,  129 

»  ".  ,  Papias,  Augustine,  Atha- 
ii  asms,  &c.,  letting  out  a  part  of 
the  esoteric  doctrine,  &c.,  367 

lush,    the,    pass    then    childien 
tlnough  file  to  Beal  orSamhau,     82 
light  files,  like  the 


Fenians,  on  Nov.  2nd, 

-,  old  Gods  of,  traced  to 


83 


tfte  Phoenician  01  Hebiew  lan- 
guage, 155 
-,  the  old  01  Celtic  let- 


ters of,  the  same  as  the  sixteen- 

lettei  alphabet  oi  the  Hebrew, 

Tamil  1,  and  Po>hto, 
,  Hebiew  Bibles  given 

to,  163 

- — ,  letteis  in,  called  by 

names  of  trees, 
,  the  middle  letter  of 

the  alphabets  of,  is  M ,  186 


156 


166 


Page 

lush,  the,  accoiding  to  Vallan- 
cey,  a  tube  fiom  Spain,  but  pie- 
Tiously  fiom  the  East,  412 

lion,  not  found  till  188  yeais  be- 
foie  the  wai  of  Troy,  22 

and  letteis,  the    Americans 

ignoiaut  oi,  33,  40,  4!,  206 

— ,  beaiei&,  of  beaten,  21  feet 
long,  and  8  inches  squaic,  in 
the  temple  of  the  sun  at  Kana- 
lak,  261 

,  once  the  precious  metal— in- 

stiuments  with  iron  edges  and 
gold  handles,  exemplais  of,  in 
Sweden  and  Denmark,  305 

Irtish,  the,  67 

living,  the  followeis  of,  expect  a 
re-incarnation  of  Jesufc  Chiibt — 
the  tenth  Avatar,  258 

— — 's  chapels— the  speakers  with 

tongues  in,  342 

Isa,  Isi,  male  and  female,  175 

—  and  Ma-hesa  of  India,  the  Hesus 

of  Gaul,  &c  ,  337 

Isaac,  8,  110 

Isaiah,  Lowth  on  the  poetry  of,  16,  172 

,  the  uigiu  of,  109 

Isau  01  Isuien  of  India,  the  Lsis  of 

Egypt,  7 

Ischa,  in  Irish  Celtic,  meant  a  ./&/*, 
the  same  as  the  Aiabic  foi  Sa- 
rnour,  347 

Ischaka,  the  Saviour  Saca,        229,  230 
Is  eh  as,  01  I&ca,  or  Ischa,  the  name 
of  Sarah,  and  of  Jesus,  60,  230, 

340,  347 

Iseur,  304 

Ishmael,  the  tribe  of,  207 

,  what  has  Juda  $eddo)  to 

do  with  the  city  of?  352 

Ishmaehtes  or  Assassins,  the  sect 
of,  382—391 

"    ',   had   an 

sera  of  Alexander,        348,  349,  384 

,  the,  were  followers  of 

Ham ;  at  wai  with  the  Califs  and 
C  hi  is  nans,  because  both  usuiped 
d  pait  of  then  dominions,  385 

— • ,   the,  why  they  were 

called  Assassins,  3S6 

• — — ,  the  seciet  doctrines  of, 

existed  at  Cairo,  before  the  As- 
sassins weie  founded  by  Hassan 
Sabah,  "  388 
,  the  sect  of  the  subsist- 
ed, like  the  Jesuits,  long  aftci  the 
open  suppiessioii  of  the  order, 
particularly  in  Kouhistan,  &c.,  390 

,  the,  of  the  Bast,  go  on 

pilgrimage  from  the  Ganges  to 
the  Indus,  to  receive,  at  Khekh, 
the  benediction  of  their  Imam— 
regaided  as  au  incarnate  ray  of 
the  Divinity,  391 

Ishuien  or  Sharon,  the  Rose  of,  6, 

33,  44,  239,  240,  243 
Isidore  of  Seville,  104 

Isia,  7,  19,  34,  61,  78,  84, 

102,  110 
— ,  rites  of,  by  water,  air,  fiie, 

and  blood,  67 

—  priests  of,  like  Franciscan  and 

Mendicant  Monks,  92 

- —  and  Seiapis,  priests  of,  wore 

the  tonsure,  #. 

—•- ,  with  her  son  Horus,  worshiped 

by  the  Muscovites,  110 

. — ,  saci  ed  cj  cle  of  fourteen,  1 63 

— ,  the  veil  of,  a  paiable,  300 


Isis,  the,  of  Egypt,  was  called  Neith, 

336,  J37 

— -,  called  Muth  01  Mother  by  the 
Egyptians,  40J 

Iskandei  or  Ischander  (Alexander) 
a  lover  of  wisdom,  exposed  by  his 
mother,  suckled  by  a  wolf,  &c.,  316 

Islam — doctrine  of  the  Lama  o/ 1$9  230 

Islamism  neaily  destroyed  byAkbai, 
in  six  yeais,  355 

,  the  princes  of,  attempted 
to  be  overthiown,  by  Christians, 
infidels,  and  the  Assassins,  :*&8 

Isiueuian  Apollo,  the,  of  Thebes  in 
Bceotu,  204 

ITU**  IM,  the  Savioui,  118;  to  biive, 

230,  3J7 

Isopolity — au  intci  change  ot  rights 
among  town*  01  fiee  btatis,  431 

Upahan,  u82 

Lsiael,  the  twehe  tribes  or,  IJ» 

I&sachai,  Id 

Isthmus  of  Suez,  when  a  morals      ^52 

'Ij-ofta,  'Ij-wp,  Stvno,  187 

IbUieu,  6,  T 

Isunuiu,  i.  e.  Suvwur  Town — Alil- 
boiough,  i*hy  it  sent  two  tuem- 
beis  to  pailiuinent,  &e.,  2J)H,  299 

lawaia  and  D-su-i*,  oui  Sir,  Sicui, 
&c.,  fiom,  .iOO 

Itala,  Vitula  01  the  Bull,  country  of 
— Ettuna,  231,  268 

Italy,  invasion  uf,  by  the  Fiench,        55 

— ,  >otive  offciiugs  to  Saints,  in 
the  churches  of,  90 

,  Bambhios  in,  adopted  from 
boy  Gods,  100 

• ,  the  Saviour  adoied  in,  undei 

the  form  of  a  larab,  112 

,  the  Camaseue  of,  from  India,* 

127,  262 

- — ~,  colonies  into,  from  India,        2K'i 

• ,  nuns  in,  the  same  as  in  China 

and  Tibet,  218 

,  its  Saturnalia  were  festivals, 

of  Saca,  268 

,  the  ciosses  of,  foiled  in  the 

Scandinavian  mark  stones  ot  the 
Scottish  isles,  284 

,  the  lenewed  incai nation  visi- 
ble in,  %  3iO 

»••  •  ,  lemains  of  a  pontifical  govein- 
meut  in,  found,  but  not  under- 
stood, by  Niebuhr,  371 

— ,  the  landed  tenure  in,  "identi- 
cal with  that  of  India,  &c.;  lands 
held  by  the  payment  of  a  part  of 
the  produce— a  toiM,  391 

,  in,  a*  in  India,  there  -were 

priests,  wairiors,  taimers,  and 
ol  iroXXo*,  who  constituted  the 
fouith  class,  392 

,  most,  if  not  all,  of  the  land 

in,  held  by  the  nobles,  and  culti- 
vated by  their  seifs,  39  j 

,  disputes  in,  between  debtois 

and  creditors,  not  inideifciood,      418 

— — and  Greece — the  illations  of 
the  states  and  municipia  of,  with 
one  anothei ,  how  they  arose,  433 

Ite,  MifrSio  est,  f>i 
the,  meaning  of  un- 
known,                                       197 

Ivaor  I,  the  female  energy  of  nature, 

175,  28 

Ixion,  the  crucifixion  of,  as  <$twie 
twe}  Hfl,  210 


INDEX, 


4SS 


Jaba,  Java—Zaba  from, 
Jabadios    (Sumatra),   i. 
Java, 


e.  holy 
ancients 


Page 

1  19 

218 


piobablytook  then  measurement 
ot  a  degree,  in  the  island  of,         406 
Jabe,  Jave,  Jove,  5 

Jachim  and  Boaz  —  emblems  of  the 
male  w&  female  generative  pow- 
ers—probably represented  by  the 
two  outei  stones,  as  at  Stone- 
heuge,  402 

Jacob,  the  testament  of,  17,  18 

--  ,  the  stai  of,  98 

—  *  —  ,  the  omission  of,  in  Enoch,    173 
--  ,  the  anointed  stone  of,  the 

emblem  of  wisdom,  182 

—  —  ,  the  sons  of,  sent  to  distant 
pastures,  282 

--  's  stone,  a  house  of  God,  302 
--  and  his  children,  313 

--  *s  ladder,  with  its  72  angels 

or  aaons,  &c.,  336 

--  ,  the  angels  seen  by,  429,  433 
--  ,  his  name  changed,  449 

--  ,  (Mr.,)  on  the  precious  me- 

talb,  305 

Jagheer,  a  miiitaiy  fief,  262 

-  ,  from  "U  gr  «»  ta,  country 
within  an  mclosuie,  a  circle,         263 

Jagheeis,  Indian,  nothing  of  the 
nature  of,  or  of  knights'  fees,  in 
the  Chinese  empne,  376 

Jagannath  —  the  God  of  Wisdom,  261 
Jaggernaut,  206,  261 

.....  —  ,  the  whole  mythos  pio- 
bably  to  be  found  in  the  temple 
of,  207,  293 

Jah,  5 

Jaimini,  by  Siva's  order,  composed 

the  Mimansa,  &c  ,  429 

Jamblicus,          46,  48,  127,  160,  448 

-  tie  my  sterns  —  his  work 
written  to  occupy  the  attention 

of  inquirers  and  to  mislead  them,  443 
James,  the  Apostle,  and  St.,  72,  73,  75 
Jameson,  18 

--  >s  Cuder,  312—314,  360 

--  »8  Hrstoiy  of  the  Culdees,  420 
Ja-na,  Jan-uus,  Juno,  fioin  Yom,  174 
Jdnam-patij,  the,  of  Cnstna,  236 

~5  --  ,  the  making  of,  346 

Janga%r  Gauga,  ftom  Giam,  7 

Jang-ti,  Drvus  lao,  192,  220 

Jansenists,  Dominicans,  and  Fian* 
ciscans,  the—  had  they  not  intei- 
fcred  with  the  Jesuits,  they  might 
hate  converted  the  Chme&e,  Ja- 
panese, and  Indiana,  367 

Janus,  the  keys  of,  transferred  to 
Petei,  81 

-  and  Noah—Menu,  223 

-  first  taught  the  people  to  sa~ 
ciifice  wine  and  bread,  254 

Jao,  5 

Japan,  34,  39,  288 

Japanese,  the,  conespond  by  sym- 

bols with  other  nations,  214 

Japetus—  either  of  the  Triumvirate 

might  have  been  the  lineal  de- 

scendant of  the  first,  346 

Japhet  —  the  Moguls  tiace  their  pe- 

digree from,  353 

-  would  say,  the  descendants 
of  Shern  and  Ham  owe  him  suit 
and  service,  &c.,  359 

-  -  and  Shem  —  the  representa- 

tives of  both,  are  persons   in 
humble  life,  360,  361 


Page 
Japhet,  probable  that  he  was  the 

youngest  son,  361 

— ,    in    the    division  of  the 

woild,  had  12  parts,  399 

Java,    ^         >  9,  221 

— ,  its  wiitten,  unspoken  lan- 
guage, 176,  214,  218 

or  island  of  leue  or  Jehovah,    214 

Chinese  written  language  in,    215 

—  one  alphabet  of,  readts  up- 

waidfe,  217 

— ,  01  igiually  Tapi  obaue ?  218 

,  called  by  the  natives,  Tuna 

Jawa,  219 

— ,  the  early  history  of,  221 

,  Ce>lon,  Japan,  Sumatra  or 
Javadios,  weie  all   sacied    is- 
lands, 288 
Javanese,  the,  have  the  week  of 

Jive  days,  315,  316 

Javolenus— luis  definition  of  pos~ 

sessio,  393 

Jayadeva,  318 

Jaya  Stanabhas,  Pillars  of  Victory,   261 
Jeddo  01  Juda— what  has  this  to 

do  with  the  city  of  Ishmael  ?         352 
Jehangir,  aftei  the  death  of  Akbar, 

le-estabh.shed  JVIohaniedism,         355 
Jehid,  7,  9 

Jehova,  Jehovah,  5 

Jehovah  Nis-si,  288 

JephthaiYs  daughter,  21,  293 

Jeiemlah,  221,  268 

Jerom,  St.,    16,  58,  77,  98,  156, 

171,  173,  177,  239,  240 
"  01  Hreronymus,  95,  96 

—  did  not  translate  Eccle- 

siasticus,  which  he  saw  in  He- 
brew, 125 
• -,  sought  the  Bible  in  Ju- 
daea,                                             172 
-                found  the  writings  of  the 
Jews  detaced,  and  dispersed  in 
fragments,                                    442 
Jeiusalem,     28,  35,  45,  89,  137, 

230,  416 

•  •  ',  claim  of  son-of-godship, 
at,  124 

1 — ,  pillaged  by  Sheshach,  a 

Scythian  or  Saxon,  221 

i., initiations  at,  as  at  Eleu- 
sis,  232 

— ,  the  Laiga  worship  of, 

260,  261 

,  Mecca  and  Medina—  the 

three  holy  cities— and  the  Black, 
Red,  and  White  Seas,  aie  undei 
the  power  of  the  families  of  the 
Califs,  £c,,  385 

,  the  temple  of,  ordered, 

by  Darius,  to  be  lebuilt,  420 

,  the  Talmud  of,  72 

—  Rose,  the,  the  Amomum,  242 

01  Mount  Moiia  being 

setup  agarnst  Geiizim,  the  pio- 
phete  of  the  two  mounts  quarrel- 
led, 275 

Targum,  the,  calls  Jeho- 

lah  /«,  the  name  of  the  island 
lona,  286 

-+ f  the  temple  of  leue  at, 

was  called  eiklbit,  but  often  eikl 
only— bit,  house,  being  omitted, 
&c.,  408 

Jesuit?,  the,  76 

m 1  at  ftjgt  encouraged,  in 

China,  India,  &c.»  217 

, — ,_, 9  all  excluded  from  the 

Papacy,  270 


Jesuits,  the,  their  admissions  to 
theBubmms,  £41 

,     demonstrated     the 

identity  of  the  Indian  and  Ro- 
man secret  religions,  36(>,  3(f* 
,  &c.,  employ  the  same 


means  as  the  Assassins  did,  to 
attain  their  end, 

-,  like  the  Assassins,  sub- 


bitted  atter  then  oidei  was  sup- 

piebsed,  ^90 

Jesus,  43—46,  49,  57,  59—61, 

63,  68,  89,  120,  121,  136—138,  14^ 
— ,  the  Rcse  of  Shaion,  of  I«n- 

ren,  &c.,  6,  33,  44,  239,  240,  243 
— — ,  in  Apocryphal  Gospels,  called 

a  Dyei,  a  Painter,  or  a  Potter,          f 

—  and  Cnstna,  identity  of  their 
history,  4» 

— ,  immaculate  conception  of,  4^ 
and  bir  th  at  Bethlehem,  95—9** 

,  a  piiest  of  the  religion  of  Mel- 

chizedek,  5S 

,  called  Isdias  or  Ischa,    60, 

230,  346,  347 

—  and  the  sun?  mixed  worship 

of,  Sy 

,  the  Trinity  of,  the  same  as 

that  of  Plato,  98,  44f 

— ,  his  leign  on  caith  foi  1000 

years,  302 

— —  of  the  Roman  church,  no  phi- 
losopher of  Samaria,  in  the  time 
of  Tiberius,  £US 

,  his  tomb  at  Jerusalem,  H5 

~ — ,  time  he  occupied  it, 

142—144 

—  the  lao  of  the  Hebiews,  122 
,  the  man,  probably  taught  the 

doctnne  of  the  ChrSst  crucified*  12 J 
,  the,  of  the  eighth  and  ninth 

age,  125 
,  a  disciple  of  Buddha,  L  e.  of 

Divine  Wisdom,  182 
,  called  the  Tree  of  Ltje,  &c,, 

by  the  Gnostics,  2045  250 

—  and  Mohanied  left  no  wiitingb 
behind  them,  219,  448 

,  like  Xaca,  born  from  the  side 

of  his  mother,  228 

was  wisdom— Buddha,  &c,,      250 

,  said  to  have  lost  his  life  lor 

teaching  that  virtue  would  secure 
etenial  happiness,  253 

,  would  no  more  drink  of  the 

fruit  of  the  vine — meaning  of,       254 

,  the  Christ,  i.  e.  the  Ciest,       344 

M.  ••'  dnd  Cnstua,  the  followers  of, 
consent  not  to  abandon  then  fa- 
vouute  object  of  adoiation,  i>i58 

,  his  mission  of  love,  peace, 

and  benevolence  having  failed, — 
according  to  the  Mohaznedau. 
doctiiue — a  strong  one,  that  of 
the  swoid,  must  succeed,  378 

— ,  what  a  dispassionate  inouirer 
may  believe  respecting,  and  ot 
his  doctrines;  the  Sociates  or 
Pythagoras  of  his  day,  449 

^ of  Bethlehem,  56 

down. 


his  power,  through  St.  Peter,  to 
the  Popes,  57 

_—ww—  mistaken  for  lao 
01  the  Sun,  lOG 

-r, ,  foi  the  people,      129 

„ — , and  Alexander, 

each  had,    mystically^  two  fa- 
thers, 350 


484 


INDEX. 


Page 
Jesus  of  Judaea,  60 

of  Nazareth,  50,  51,  08,  93, 

109,  132,  124,  2o6 

,  the  Nazaiite  of  Samaria,  117, 

125,  409 

.?  for  the  Conclave 

and  CaidmaJs,  129 

•,  aNatzir,  or  flower, 

6,  193,  239,  240,  243 

,  the  Son  of  Sirach,  crucified, 

&c.3  124,  125 
,   the   re- 
newed incarnation  in,  365 
Jesuses  or  Saviouts,  nine  or  ten,      124 
Jesus  Christ,  16,  35,  43,  59,  65, 
66,    87,    106,    142,    143,    189, 

202,  285,  343 

,  a  Nazaiite,  of  the  mo- 
nastic order  of  the  Pythagorean 
Esseues,  44,  46,  50,  449 

,  the  \vhole  hl&toiy  or 

Mfe  of,  may  be  i  ead  in  the  stars, 

57,  145,  193,  194 
-3  beautiful  simplicity  of 

"  '  "  63 

72 
87 


his  charactei  and  life, 

,  the  first  begotten, 

— forbade  long  pi  dyers, 

,  his  bii  th  celebrated  on 

Dec.  25th,  like  that  of  Mithra  in 
Peisia,  and  of  Adonis,  in  Egypt, 
Phoenicia,  and  Biblis,  99,  104 

~,  not  crucified  at  thirty, 


but  lived  to  bejifty  years  of  age, 
.woiding  to  Irenaeus,    120,  121, 

123,  142,  228 

•   ,  the  life  of,  said  to 

ha\e  been  copied  from  the  his- 
tory of  Pythagoras, 

held  as  a  divine  person 

itf  Aratnonius  Saccas,  131,  447 

symbols  of  the  real 


127 


history  of,  in  the  births,  deaths, 
and  resiu lections  of  the  Gods,      132 
-,  scenic  representations 


of  the  acts  of,  in  ceremonies  of 
the  Romish  church,  136 

-.,  his  history  that  of  the 
ran,  144 

,  a  coin  with  the  head 

jr,  and  Hebrew  inscription,  found 
in  Wales,  154 

-,  palm-tree  bi  anches,  as 


the  emblem  of  everlasting  wisdom, 
canted  befoie,  231 

'•        and  Ciistna,  similarity 
of,  241,  242 

considered  a  renewed 


in cai  nation  of  Adam  and  Noah,    245 
supposed   to  be  the 


ninth  Avatar ;  a  re-incarnation  of, 
expected  by  the  followers  of 
Bi  others,  Southcote,  &c.,— the 


,  maintained  by  Nesto- 


258 


rius  not  to  be  God,  but  a  mere 
man,  &c.,  357 

his  obscure  situation, 


like  that  of  the  Khan  of  Caraco- 
rum  and  of  the  piesent  Calif  of 
Mecca,  361 

had  he  not  been  of 


the  two  tiibes,  we  should  know 
as  little  of  them,  as  of  the  ten,      364 

'  ,  the  ninth  Avatar— 
Salivahana  in  the  East,  Jesus 
Xpij?  in  the  West,  ^  368 

had  no  predilection 


for  the  temple  at  Jerusalem  or 
at   Gemini;    had    he   thought 


Page 

temples  necessary,  he  would 
have  said  so  ^  the  beautiful  globe 
was  his  TSjWfij/oj,  and  an  humble 
and  pontiite  heait  his  temple,  409 

Jesus  Chnst,  the  chaige  of,  to  the 
Apostles,  not  to  throw  peaj to  be~ 
fore  the  swme,  constiued  by  the 
fathers  to  mean,  that  they  should 
not  reveal  the  seciets  of  the  re- 
ligion, 442 

- .—  was  of  the  Eclectic  or 
Philalethean  sect,  448 

Jew,  a,  not  lequned  to  give  up  an 
iota  of  his  faith,  when  he  turned 
Mussulman,  372 

Jewish  Cabala,  221 
3  unwritten  doctrine,  232 

Cabalists,  the,  223 

Canon,  the,  conceals  the 

mythos  of  the  adventures  of  the 
Incarnate  God,  232 

histoiv,  11 

'  travestied    by   the 

Eg}ptians,  11,  16,  17 

MI    i  and  Christian  doc- 

trines found  in  America,  35 

,  the  secret^  had  the 


history  of  the  ciucified  Avatars, 
like  the  Gentiles,  125 

Mythos,     10,  34,  36,  40,  173 

9  in  china,  19,  36, 

97,  232 

.    .  ,  in  North  and  South 

India,  and  in  Mexico,    34,  36, 

134,  206,  229 

i  '  piiests   and   goveinment, 

the,  claimed  supremacy  fiom 
them,  flattering  themselves  that 
a  great  Saviour  would  place  them 
in  command  ot  the  restored  Pan- 
dsean  kingdom,  361 

tribe,  the  little— traces  of 

the  doctrines  of,  in  all  parts,  but 
without  the  books  of  Moses, 

361,  362 

Jews,  the,  10,  11,  17,  20,  24,  28, 
29,  34,  35,  38,  39,  43,  48,  49, 
54,  59,  62,  64,  65,  69,  71,72, 
79,  95,  105,  106,  130,  133,  147, 

148,  157,  189,  211,  223,  226 

— ,  Cabalistic,  6 

,  a  sect  of  iconoclasts,          16 

•-,  colonies  of,  supposed  to 
ha\e  gone  from  Alexandria  to 
America,  22 

,  Christians,  and  Mexi- 
cans, similarity  between,  23 

,  said  to  have  been  canni- 
bals, 31 

,   inscriptions  state  that 

they  came  into  China  about  the 
time  of  Confucius,  36 

"  ,  intioduced  their  and  the 

Christian  rites  into  the  Mexican 
leligion,  37 

,  the  high  priest  of,  with 

and  pomegranates,  69 

— ,  had  the  rite  of  confession 

bells  and  held  purgatory,  74 

,  turned  towards  Jerusa- 
lem in  prayer,  89 

i  fasted  and  flogged  them- 
selves, like  the  votaries  of  Isis,  92 

,  attributed  the  saiae  soul 

to  Adam,  Abiaham,  David,  and 
the  Messiah,  97 

•• '       '    ,  had  the  same  idea  of  the 

resunection  as  the  Persians,         101 
,  the  esoteric  doctrines  of,  123 


Jews,  the,  their  dislike  of  the  Apo- 
crypha— their  secret  history  had 
that  ot  the  ciucified  Avatai,  like 
those  of  the  Gentiles, 

.      ?  have  no  books  in  their 
canon  after  Haggai, 

-,  have,  contrary  to  the  au- 


Page 


125 

ib 


thor's  foi  iner  opinion,  corrupted 
their  books,  126 
,  and  Samaritans,  differ- 
ence of  chionology  bet  ween,  133, 

134,  327,  329 

,  had  a  cycle  of  14,    1 60,  162 

,  have  lost  the  Cabalistic 


meaning  of  the  letter  M,       167,  223 
i  educed  the  28  to  27 


letters,  to  make  M  the  centre 
lettez,  168 

,  say  that  leue  is  written 

one  way  and  spoken  another,        171 

— ,  say  the  Targumjs  wei  e 
delivered  to  Moses,  by  God,  on 
Mount  Sinai,  172 

,  of  Thi  ace,  181 

in  the  first  ages  of  the 


tube  ot,  the  ci  osier  alone  pre- 
\ailed, 

-,  spoke  not  Hebrew— Sy- 


264 


riac  was  their  veinacular  tongue,  295 

,  occupied  Westei  n  Syria, 

as  the  noble  class  of  Romans  did 
Italy,  and  aj>  the  Tuites  have 
Greece,  310 

,  make  the  flood  to  have 


happened  in  the  fourth  revolution 

of  the  comet  (of  1680) ,  328 

Jews,  the,  of  North  India,  expected 

a  kingdom  of  Caesar, 

,  averse  to  proselyting, 

,  their  canonical   books 

bring  their  history  no  lower  than 

400  B.C.,  364,  365 

•          i    -',  the  peculiarities  of,  arose 

from  Moses's  anxiety  to  preseive 

a  hatred  of  images, 


345 
363 


364 


- • ,  the  mythical  histoiy  of, 

ends  with  their  canonical  books 
— their  real  history  begins  with 
the  Apocrypha,  36'5 

,  had  a  lex  non  scripts  be- 
fore Moses  paitly  composed, 
partly  compiled,  the  Pentateuch,  376 

,  Mohamed  was  belie^d    • 

to  be  the  promised  one  of,  379 

,  in  the  Cabala,  have  sub* 

stituted  JBaraszt  and  Mercaoah, 
the  one  for  the  other,  429 

— ,  the  present,  may  as  leadily 
reject  ancient  learning  (the  se- 
cret doctrines  of  the  Apocrypha) 
as  they  adopt  modern — the  Ma- 
soretic  points,  442 

Jid,  7,  8 

Joachim,  abbot  of  Flora  or  Sot  a,      242 

Job,  &c.,  icons  of,  in  India,  122 

—  or  Ayud,  book  of,  from  Uppei 
India,  128 

— ,  names  of  actors  in,  shew  the 
mythos,  tb. 

— ,  the  Arabic  poem  of,  alone  (of 
all  the  books  of  the  0.  T,)  con- 
tains the  doctrine  of  the  iramoi- 
tality  of  the  soul,  386 

Jocanna,  31 

Jod,  the,  or  point  or  pruktos,  de- 
scriptive of  self-existence,  1 90 

Johanna,  31 


John  the  Baptist, 

or  Cannes,  the  Fish, 


64-68,  95 
137,  138 


Page 

John    01    Cannes,    the   cousin   of 
Jesu&,  241 

,  meaning  of  his 
*,&c,  297 


a  Nazarite,  of  the  monastic 
oidei  of  Pythagoiean  Essenes      449 

,  Evangelist  and  St.,   67,  72, 

120,  121 

,  the  beginning  of  his  Gospel 

Platonic,  113 

,   Cabalistic  doctrines  of  the 

Istch.  ot,  261 

's,  St ,  exposition  of  the  time, 

&c.,  ot  Damel,t  317 

John,  St.,  Chilians  of,  66 

-,  Sabajans,    219 

John's,  St ,  Midsummei  day,  297 

,  the  Knights  of,  01  the 

Teutonic,  or  Templais,  388 

Johnstone,  Sir  A,  his  piomise  to 
make  inqunies  into  the  dimen- 
sions of  Indian  temples,  407 
Jonas,  21 
Johnathan,  the  Targum  of,               172 
Jones,  Sir  W.,  122,  140,  213,  219, 

221,  236—238 

— ,  on  the  dnihion  of 

the  languages,  of  the  world  into 
tfaee,  probably  light,  399 

on  the  nunibei  of 


woids  learned,  which  would  ena- 
ble a  peison  to  speak  any  lan- 
guage, 436 
-,  and  otheis,  ndicule 


Bailly,  Buffon,  Linne*,  &c.,  foi 
teaching   that   man    must  have 
been  created  in  Taitary,  445 
Jones,  Dr.  J.,  127 
— — *s  Lexicon,                                242 
Jones,  on  the  Canon,                 63,  201 
,  on  the  language  of  the  Tar- 
tats,  67 
Jordan,  the  baptism  by  John,  in,        63 
Jortin,  on  the  monks  of  Egypt,  in 

the  4th  centuiy,  368 

Joseph  called  Scakt,  and  a  Sa\  lour, 

2,  J6 

tD»7tt>  Slit,  178 

— — ,  the  Pioteus  of  the  Egyp- 
tians and  Greeks,  called  Re* 
demptor  Mundi — his  name  an 
appellative,  16,  177,  178 

^— — - 9  pnme  minister  of  Egypt,       110 
~ — *,  canal  of,  in  Egypt ;  Io~<rw£, 
wisdom  of  Jo?  230 

established  a  feodai  teuuie  in 

Egypt,  264 
,  sent  to  his  brethren,  by  Ja- 
cob, 282 

and  Mary,  the  flight  of,  45 

— —  ofAnmathea,  143 
,  a  man  so  called,  in  the  tem- 
ple of  Jaggernaut,                         206 
Josephs,  21 
Josephus,     45,  46,  49,  50,  135, 

169,  317,  327 

,  on  the  Essenes,  368 

Joshua,  his  names  foi  the  tribes  had 
a  reference  to  the  solar  mythos, 

136,  275 

— • — ,  his  name  changed,  449 

Jo  si  ah  bnint  the  Ashre  or  groves, 

&c.,  *  371 

Josias,  94 

Jouanas,  31 

Jove— the  fables  of  the  descent  of 
Hercules  and  Perseus  refeired 
to,  348 

Jam  Servaton,  110 

VOL.   II. 


INDEX. 

JousPueii,  D  D  ,  100 

Juda  01  Ayoudia,  the  tiibe  of,  207 

— -,  a  tube  of,  fiom  India,  passed 
fiom  Aiabia  and  peopled  Abys- 
sinia and  Uppei  Egvpt,  352 

Judgea,  60,  100,  125,  172,  449 

,  or  Ayoudia,  Easteiu,  16, 

21,  36,  122,  156,  181 

,  or  Ayoudia,  Western,  36, 

39,  40 

Judaean,  masonic,  %p^ir-tian  festi- 
vals, 142 

Mythos,  7,  10,  35,  40, 

218,  222 

,  the,  in  China, 

befoie  ktteis  were  known,  214 

,  the,  piobably  to 

be  found  in  Japan  and  Java,  222 

9  the,  in  the  cere- 
monies of  Eleusis,  234 

,  in  both  N, 

and  S.  India,  235,  293 

,  01  Chaldsean, 

in  Aimema,  237 


-,  the,  of  which  his- 


toiies  of  Adim,  Noah,  Moses, 
Custna,  aie  paits,  to  be  found 
in  China,  Mexico,  Peru,  li eland 
and  Scotland,  362 

-,  the,  of  bfacfi  peo- 


ple,   how   found   among   white 
laces,  363 

•  01  Mosaic  mythos,  the, 


tabhshed  in  China,  a  bianch  of 
the  fiist  Buddhist  or  Taunc  sys- 
tem of  cycles,  or  a  collection  of 
leinnants  of  it,  when  the  sym- 
bol jc  uumeial  alphabet  was  in 
use,  396 
mythos,the,  found  in  Mexi- 
co,  China,    India,    Syiia,    &c., 
&c.,  441 
Judah,  or  Juda,                          8,  9,  18 

,  the  sign  of,  Leo,    ,  105 

Judaic   mythos,    the,   eveiywheie 

prevailed,  232 

Judaism,  mythos  of,  in  Mexico,         28 

fl and 

in  China,  218 

Jadaizing  Christians,  the,  60 

Jude,  St.,  88 

Judea,  in  the  Chcrsoneaus,  122 

,  the  tribe  of,  the  tiibe  of 

Judiaorldii,  188 

Judia,  7,  188,  218,  250 

Jugeta  and  Jugerum, — their  con- 
tents, Ac ,  406 
Julian—the  temple  destioyed  by,      298 

(theApostate),  346,  448 

maintained  he  had  the  soul 

of  Alexander,  &c.,  348 

,  when  the  epithet  anti-chns- 

tian  is  applied  to,  we  may  iead 
antt-Paulite,  449 
— _  Calendar,  the,  inteiealates 
the  Bissextile  after  the  Teimiua- 
lia,  befoie  the  last  five  or  six 
days  of  Febiuaiy,  320 
Julii  —  the  family  of  the,  always 
aspned  to  the  office  ot  Pouti- 
fes,  374 
01  Cassar,  the  family  of,  pro- 
bably an  example  of  a  foreign 
noble  admitted  to  citizenship ; 
the  JSSMi,  Fabli*  and  Lamii,  per- 
haps furnish  othei  examples,        392 
Julius  Africanus— on  the  icigns  of 

Egyptian  kings,  &c.,  325 
Cajbar,                      57,  147,  330 


485 

Page 
Julius  Caesar,  as  Pontifex  Maxiuius, 

lefotmed  the  Calendar,  52 

• united  the  seculai  and 

ecclesiastical  authority,  53 

assumed  the  titie  o"f  Caesar,  54 

held  out  bis  foot  to 

Pompems  Pasnus,  to  kiss,  55 
,  believed  by  the  Jews 

to  be  the  Messiah,  233 
,  the  comet  (of  1680) 

mst  noticed  on  the  death  of,  327 
,  his  unnatuial  bnth,  & 

made-up  btoiy,  to  advance  his 

claim  to  the  so\eieignt)  of  the 

woild,  345 

-,  stimulated  to  exei- 


tions,  and  his  followeis  opeiatud 
on,  by  some  one  to  come  being 
then  looked  foi,  374 

Pollux,  3  It) 

,   on  a  month    as   30 

days,  ;;21 

Valerius,  165 

Junius,    on    the    three    tubes    of 

Rome,  345 

Juno,  fiom  June,  Yoni,  174 

Jugalis,  82 

themiiaculous  concep- 
tion of,  ib 
Junoue  [JunonP]  Foitunac,              100 
Jupiter,  his  love  of  Leda,  8 

,  temple  of,  on  Mount  Car- 

rael,  58 

,  image  of,  cauied  in  pio- 

ces&ions,  79 

Stator,  86 

- -   •'  Capitolinus,  Sponsor,  To- 

nans,  91 

Ammon,  the  Sun  in  Aiics, 

102,  110 

,    the    fathei     ot 

Alexander,  346,  348,  349 
Zagtffius,  103 


•  Pluuahs,  the,  of  Gieece,  is 


the  God  India  of  India,  the  God 
lao  ot  the  Hebiews,  and  the 
Jesus  of  the  Romish  Cliuich,  122 

with  three  eyes,  the  image  of 

the  Tiimuiti,  ^  136 

,  bound  by  his  own  pre-or- 
dained Uw,  226 

,  oveicame  the  giantT)  phaeus 

orTyphon,  324,  325 

(the planet)— Lexers  comet 

letarded  by  the  influence  of,  334 

,  the  father  of  gods  and  of 

men,  tepiesented  as  dancing,  425 

Jupiters,  mtdut,  100 

01  Gods,  137 

Juiieu,  189 

Jiuy,  the  Tual  by,  our,  came  from 
the  East,  and  is  common  to  the 
Chinese  and  Mexicans,  278,  279,  283 

Justin  Maityi,  4,  60,  61,  66,  67, 

69S  89,  253,  319 

calls  Sunday  not  Sab- 
bath, but  the  day  of  the  Sun,  90 

maintained  that 

Chustwas  ciucified  in  the  hea- 
vens, 122 

says  Socrates  was  a 

Chnstian,  130 

— •  held  the  allegorical 

meaning,  -131 

and  Tiypho,  the  Dialogue 

between,  252 

— . ,  addiessed  his  Apo- 
logy to  Antoninus  Pius,  440 

.1          — -5  his  explanation  of 


186 


Page 


the  mystery  of  the  Euchai  ist,  in 
his  Apology,  fuims  an  exception 
to  the  com  he  of  the  othei  fatheis 
— the  leason  of  his  conduct  un- 
known, &c,,  443 
Juvenal,  on  the  high  piiest  of  Aim- 
bis,  t  79 

,  a  passage  in,  446 

Jye  Jagannath, — Victory  to  Jagan- 
uath,  01  God  the  Cieatoi,  ot  the 
God  of  Wisdom,  01  Wisdom  of 
the  Great  IE  or  Creator,  261 


Kaca,  32 

Kadir-Billah,  the  Calit  —  a  seciet 

assembly  at  Bagdad,  held  uncle  i, 

which  rejected  the  claims  of  the 

Fatemites  to  the  Cahtate,  385,  386 
Kxmptei,  39 

Kaibai  —  piobably  the  tiue  oiigin  ot 

the  name  of  Caesar,  391 

Kajar>  i  e.  Caessdi,  tribe  of  Tuiks, 

the,  351 

Kdliusr,  Kalinga,  the  Telinga,  238 

Kdliowakini,  the  Tamul,  a  book  of 

\u^dom,  128 

Kaliwakaiu  —  the  Nama  Sebadiah, 

in,  116 

Kdni,  5 

Kam-deva,  5,  6 

Kamschatka,  215 

Kanarak,  a  village  near  the  temple 

or  Jdggeinaut,  2G1 

Kandd  —  Kan-diva—  a  Javan  poem,  222 
Kandi-kumaia,  the  God—  i.  e.  the 

holy  Khan  of  Cuma  —  is  called 

Kdbbie,  288 

Kaniche,  29 

Kanya,  5,  265 

-  ,  Can  or  Cunia,  174 


K«a?*,  the  ancient,  unused  language 

of  Java,  214 

Kapala  fin  Malay)  /ced>aXo$,  caput, 

head,  217 

Kapila,  the  founder  of  the  Sankbya 

school,  429 

Kaia-coimns  or  stone  elides,  and 

hugas  01  pillais,  260 

Kaituelta,  the  same  as  Cear-tmtH, 

i.  e.  K^e&ai  01  Csesar,  the  giaud- 

&on  ot  Noah,  24 

Kasjideanfa,  the,  an  order,  not  a 

sect,  135 

KOST'  eEojflv,  226,  239,  243 

Kat^char  aud  Osman,  the  families 

of,  occupy,  with  the  same  title, 

the   thiouea   of    Teheran    and 

Stamboul,  385 

Kawi  01  Ja\  ,1,  also  the  name  of  the 

peninsula  of  Malacca,  and  of  se- 

veral islands,  218 

Kedu.,  a  corruption  of  ledu,  as- 

pirated, &c.,  ib. 

Keill's,  Dr.,  opinion  in  favour  of 

Whi&ton's  Theory,  ,  331,332 
Kel,  e*ghse,  and  ecclesia,  fiom  the 

Hebiew,  297 

Kelidoni,  Cape,  117 

Ken  Qro),  the  first  priests  so  called 

—  hence  king1  ,  222 

-  ,  knowledge,  wisdom,  302 

Kennedy,  Van,  207,  226 

........................  ;  on  Akbar,  354,  355 


INDEX, 

Page 
Kennicott,  on  one  tiee  only,    in 

Eden,  foi bidden,  251 

Kent— Ga\ el-kind  Tenure  of,   265,  284 
Kesan,  the  Linga  of  the  Rajahs  ol,   260 

Keti,  wite  of  Cama,  103 

Ketiie-dium,  70 

KhaUan  01  empeioi,  67 

Khan  TV  a*  both  king  and  queen,,  181, 

222,  302 

,  the,  of  Caracorum,  the  lineal 

descendant  ot  Japhet,  359 

Khekh,  a  village  in  the  territory  of 
Roum,  in  which  the  Imam  of  the 
Ishmaehtes  icaides,  391 

Khoi  asaun — tiaces  of  the  change  of 
land  in,  283 

Khosiu-— C>  i  us,— Caesar,  229 

s,  the,  weie  Caesars,  315 

Khouhistdii  —  the  Assassins  con- 
tinued in,  long  after  theh  Older 
was  ovei  tin  own,  390 

Khowaresm,  probably  Khoiasaii, 
the  Schdh  of,  */>, 

Kiakiak,  name  of  Bacchus  in  Siarn,  163 

Kidron,  the  brook,  371 

Kien-long,  1'empereui  de  la  Chine, 
descendu  d'une  Vieige,  97 

Kil  01  Cel,  the  chuiches  fii&t  so 
called,  295 

King  of  the  Age,  the,  51 

piiest,  the,  was  anciently  loid 

ot  the  soil,  as  vicegeient  ot  God, 

266,  269 

,  none  but  a,  could  offei  a  sa- 
crifice (fQi  the  nation)  in  Rome, 
Athens,  &c.,  271,  375 

,  the,  in  Rome  and  Tibet,  does 

homage  to  the  piiest,  302 

and  piiest,  the,  identical,  in 

Indian-Saxon  time,  303 

Jesus — the  Paulite  Chiistians 

dreamed  of,  as  a  visible  King  at 
Jerusalem,  342 

— • —  of  Kings,  the  title  of,  claimed 
by  the  Mogul,  the  king  of  Siaui, 
and  the  emperor  ot  China,  352 

,  the  Pontifical  law  and  the 

Augurs  independent  of — an  ex- 
ample of  a  king  beginning  to 
lose  his  pontifical  chaiactei,  375 

,  Mi .  E,,  on  the  flood  of  Noah, 

312,  361 

Kings— seveial  of  Egypt,  copies  of 
Abraham,  of  Joseph,  and  of 
Mojses,  16 

,  at  first,  weie  generals  of  the 

pnests,  or  of  the  sacerdotal 
forces,  264,  271,  272 

— ,  fifty-one  lie  in  the  cemeteiy 
of  the  convent  01  monastery  of 
the  island  of  lona,  286 

,  or  patnarchal  piiests,  the 

owners  of  all  land,  298 

,  the  dmne  nght  of,  founded 

on  the  mythos,  354 

,  the^J  weie  also  pontiff's,     374 

,  (the  early,)  received  the  vec- 

tigal  as  king  and  pontiff—  hence 
their  funds  for  building,  and  for 
making  war,  395 

Kingsbotough's  (Loid)  History,  &c., 
of  Mexico,  21—26,  28—31,  34 

—37,  74,  161,  393,  430 

,    on     the 

marred  Jaw  of  the  promised  one, 
in  Mexico,  347 

Kii  k  Meyn—Mrk  is  t?i&  circle,          297 

Kissing,  the,  of  the  foot,  55 

Kmu  Kan,  a  Tartar  Khan,  said  to 


Page 

have  divided  his  dominions,  among 
48  pnnceb  —  the  4  8,  the  numbei 
ot  the  ancient  constellations, 
shew  the  remains  of  the  micio- 
cosmic  system,  421 

KL,  Cal  01  Wisdom  X,  2 

—  is  X=*600,  L=50=650,  A. 

^?D  kl  means  ALL  aud  heavens,  &c.,    408 
Klapioth,  Mi.,  on  the  Tartar  na- 

tion, 420 

Knight,  Payne,  Mr.,    19,  70,  85, 

165,  199,  228,  239,  253 

,  on  Isis  and  her 
offspiing  —  Hoi  us,  110 

-  ,    on     whether 
Homei  had   the   knowledge  of 
letteis,  370 

-  ,    on    Dancing 
among  the  ancients,  425,  426 

Knights'  Seiviee,  262,  265 

--  9  the  tenuie  of, 

268,  269 

..........  ,  the  Roman,  at  first  ie- 

stiicted  to  300  (like  the  Paties 
Couscnpti),  were  aftei  wards  m- 
ci  eased  to  600,  and  then  to  1800 
—the  300  should  be  360,  pro* 
bably,  422 

Knights  Templars,  the,  112,388 

-  ,  the,  in  all  states,  thought 
to  be  the  same  ,  the  nchest  of 
the  Roman  Plebs  who  could  arm 
themselves,  &c.,  392 

Kuox,  John,  and  other  reformers, 
desti  oyed  images,  &c.,  194 

Knotted  cords  —  superseded  by  sym- 
bolic iccords,  215 

-  ,  the  first  Chinese  let- 
teis, 218 

<c  Knowledge  is  Power"  was  always 
as  true  as  it  is  now,  274 

Komilmar,  ")  28 

Komulmer,  j  the  ceremonies  at, 
celebiated  with  music,  dancing, 
&c.,  298 

Kopp,  De,  on  the  Constitution  of 
the  secret  Tubuuals  of  West. 
phalia,  391 

Koi  an  (Tippoo  Sultan's)  ,  metrical 
account  of  verses,  &c.,  in,  195 

-  ,  the  trumpeiy  of  the,  219 

-  ,  the  staudaid  of  the  Arabic,  274 

-  ,  the  Aiabic  of  the,  a  dead     m 
language  to  the  mass,  &c.,        •  294 

-  ,  called  Om,  and  the 
Dome,  connect  it  with  oui  Dom- 

bee  and  the  Dwmas  of  Italy,         303 
"  ,  so  far  rules,  that  no- 


thing against  its  doctrines  is  held 
to  be  law,  376 

-,  made  up  after  Moha- 


med's  death,  and,  22  years  after- 
waids,  redacted  by  Othman  ;  baid 
to  contain  two  distinct  religions 
—the  first  a  system  of  pure 
theism  ,  the  second  a  sanguinary 
propagaudism,  &c.,  378 

Ka/w,—  Cores—  Cyrus,  290 

Kumaii  or  Koman  on  Cape  Coma- 


Kuuv,  a  do§> 
Kuster,  Mr,, 
Kyne,  Eleeson, 


159 
127 

87 


INDEX. 


487 


L,  the,  emphatic  in  Hebrew,  215 

— — ,  the  prepositive  article  of  the 

Celtic  and  Hebrew,  299,  300 

L'Achm,  32 

—  often  used  with  N,  for  50,  196,  203 
IA,  le  Dieu  des  Lamas,  ne  d'une 

Vierge,  97 

La  Loubeie,  267 

La  Place,  M.,  26 

,  the  late  discoveries  of,       338 

Lacedemonians,  the,  used  the  ket- 
tle-drum at  the  death  ot  their 
king,  70 

,  used  R  for  S,  199 

Lachim  was  L'hkm,  the  wise,  6 

La-Cioze,  243 

Lactantius,  80,  104 

Lacuna,  the,  of  the  Hebrew  system, 
supplied  by  what  is  here  taught 
lebpecting  the  Cabala,  387 

Ladder,  the,  of  Jacob,  of  Mount 
Solyina,  of  metamoi  phoses-— the 
Scala  or  Sacala,  is  Xaca-clo,  9 

• — ,  or  a  chain, 

all  natuie  was,  336 

L'-di-stone,  the  holy  stone,  1 82 

Laertius,  314 

Aatas,  ufaa-ts,  like  Ite,  Missio  est,     61 
Lakchmi,  32 

Lake  Copias— -the  drains  from,  not 
the  woik  of  the  Bosotians,  but  of 
a  people  antecedent  to  the 
Gieeks,  381 

1  ",  no  record  of  the  fabii- 
cators  of  the  drains  of, — an  early 
race  rrom  India,  419 

Lalande,  139 

Lain,  37 

Lama,  the,  of  Tibet,     1,  36,  57,  75 

11  ,  and  the  Lamb 

of  Rome,  equally  adoi  ed  as  God 
upon  edith,  9,  75 


beliet  ed  to  remove  to  a  new  body,    58 

,     Menu,    and    Mam,    the 

same,  138 

,  of  Tibet,  the  inspired 

or  incarnated  wisdom,  226 

,  the  religion  of,  229 

9     keeps     the 

whole  raythoh  uuifoim,  308 

,  the  Giand  of  the  West,  sub- 

<StituJ;ed,  by  the  Jesuits,  for  the 
Giand  Lama  at  Lassa,  357 

— —  a  giand  or  Papa  somewheje, 
who  superintended  the  whole 
aicmuraichy,  373 

Lamas,  the,  34,  97 

— _ 9  of  Tibet,  exemplify  the 

renewed  incarnations  &c.,  136 

Lamb  01  Llama,  35,  36 

,  the— Hercules  or  Ciistna, 
slain,  104 

,  f(  of  God,  that  taketh  away 

the  sin  of  the  woild,"  55,  87, 

104,  106,  108—110,  130,  242 
,   Martin  IV.  ad- 
dressed a&,  55 

,  worshiped  2000  yeais 
after  the  Beeve,  110 


-,  a  golden,  at  Mayence — a 
silver  at  Bon—with  the  sun  foi 
his  face,  at  the  middle  temple, 
London,  112 

,  slain  from  the  begmning  of 

the  world,  117 

,  the,  oftheCanwtes,  154 

~m —,  the  zodiacal  cyclic  incaina- 


Page 

tion  of,  why  it  succeeded  the 
Bull,  308 

Lamed,  the,  is  L-M-di,  holy  or  sa- 
cred Lama,  188,  203 
Lam-Oigh-iupral,  the  virgin  mother 

of  Xaca,  229 

Lamps  and  candles,  the  use  of  in 
churches,  copied  fioru  the  Egyp- 
tians, 79 
Land,  L'-ania-di,  the  holy  countiy,    29 

,  the  empeioi  sole  piopuetoi 

of,  in  China,  India,  Pei&ia,  and 
the  Burman  empiie,  263 

Land  Tax,  the,  ten  per  cent,  in 

Ceylon,  Travancoie,  &c  ,  &c.,       266 
Lands— oi   strips  of  land— appio- 

priated  only  in  summer,  282 

Landseer's  Sabsean  Reseaiches,         193 
Language,  the  first  written,  long 
lost,  147,  222,  234,  274 

1    ,  the,    of  numbeis,   ex- 
changed for  letteis,  223 

— ,  a  written,  not  spoken,  un- 

deistood  by  one  who  had  the  no- 
tatoiy  key,  235 

and  polity— maiks  of  an 

univeisalj  every  where  apparent, 

362,  363 

,  one,  may  be  supposed  to 

hat  e  continued  intelligible  to  the 
world,  foi  500  or  600  yeais,  till 
the  population  rose  to  two  or 
thiee  hundred  millions, 

,  an  extensive,  commer- 

cial3  might  be  formed  by  1000  se- 
lected words  being  attached  to 
numbers,  with  a  key, 

,    in  the   first   numeral, 

none  ot  the  little  words  for  the 
cases  of  nouns  occuned— pioba- 
bly  not  used  till  syllabic  hteial 
writing  began  to  be  piactised, 
Languages,  all  the,  of  the  woild, 
except  Samcnt,  may  be  tiaced  to 
the  Samantau  Hebiew, 

— ,  then  liability  to  change, 

whethei  spoken  01  written,  234,  294 

— ,   a  book  with   73,  all 

founded  on  the  Arabic,  235 
— ,  all  written,  had  origi- 
nally only  16  letters,                    256 
— ,,  the,  of  the  woild,  di- 
vided into  three— those  of  Shem, 
Ham,  and  Japhet,                        399 
Lardner  (Dr.),                         119,  448 
Lares,  the,  90 
Larissa,                                           117 

,  the  Youth  of,        51,  200,  202 

Las  Casas,  29,  30,  39 

Lascivus,  fiorn  Laschrai,  wife  of 
Cristua,  242 

9,  367 

— ,  the  archiei  archy  never  wholly 
defunct  at,  373 

Lateimos,  king,  241 

Latin,  Greek,  Hindoo,  and  Sanscrit 

names  of  numbers,,  166,167 

Laurence,  Mr.,  on  one  01  more  than 

one  species  of  man,  363 

Lavaysse,  on  Humboldt's  Sun-dial,  297 
Law,  the,  of  the  country  was  the 
Religion,  with  the  Druids,  Jews, 
and  ancient  Indians,  and  is  so 
with  the  Mohamedans,  272 

— ,  the  common,  of  England  and 
Scotland,  established  before  writ- 
ing was  generally  known,  «£. 
Laws  (the  common)   of  England 
and  Scotland,  which  the  older— 


396 


436 


436 


156 


Pagf 

derhed  fiom  a  common  source — 
probably  fi  ora  a  tribe  of  Sacsc,  of 
the  nation  of  Paudsea,  27^ 

L'Awu  or  THE  leo,  ^ 

Lawuh,  a  mountain  in  Ja\a,  ;/,>. 

Lay  Impropriatious— whence  they 

aiose,  2&r 

Learned  man,  every  his  own  alpha- 
bet or  language  of  figmes  01  ci- 
phers, 205,  220,  235,  24 t 
Leaimng  of  the  m&t  nation,  the 

authoi  no  proof  of  the,  2f*4 

Leda,  B 

Lee,  (Piofessot,")  193,  J53 

Leet,  a,  so  called  fiom  lotting  lauds 

on  St.  John's  day,  2br 

Legiou,  the  Roman— the  number 
in  the  foimation  of,  display  the 
mythos,  422,  4,x 

Lemprieie,  200,  JU 

— ,  on  the  name  ot  Salice,   2d7 

•  — ,  on  the  woid  Augusta,     421 

Lemon,  Mr.,  226,  U02 

Leo,  Pope,  SO 

X.,  the  obsequies  of,  Iu4 

Leopold,  Duke  of  Austria,        347,  ASt 
Leslie,  Professoij  of  Edinburgh,  on 
the  numbei  of  squaie  feet  on  the 
globe,  jy;> 

Lessing,  4>* 

Letif,  leaf  and  lettei,  all  teaming 

concealed  under,  24  f. 

Letter,  htera  (Lat.),  letif  (Aiab.), 

a  leaf,  153 

Letteis,  the  oiigin  of,  147,  215 

• 3  the  knowledge  of,  a  great 

part  of  magic,  16*9,  215 

— and  numbeis,  all,  described 

by  right  lines,  J74 

,  the  seciet  system  of,  175 

— ,  the  science  of,  a  masonic 

secret,    perhaps  known   to   the 
buiideis  of  Stonehenge,  &c.,  256,  27 1 

• ,  the  knowledge  of,  acquii  ed 

the  philosopheis  a  dominion  ovet 
the  whole  woild,  257,  25 S 

3  without  a  knowledge  of, 
the  ignorance  of  the  Latins  and 
Gi  eeks  respecting  their  mythology 
and  Gods,  a  necessary  conse- 
quence. 


-  and  hon, 


•24 
34,  35 


unknown  to  the 
33,  40,  41,  20C 
314 


Americans, 

Leucippus, 

Levant,  the,  all  Christians  of,  go  to 
^chuich  with  the  girdle,  77 

Lev&que  places  the  souice  of  all  le- 
ligions  in  Tartaiy,  37;*, 

Ley  non  scripta,  the  Roman — the 
knowledge  of,  confined  to  the  Pa- 
tricians—was  interpreted  to  then 
own  mteiest,  394 

Lexel'8  coraet,  maided  by  the  in- 
fluence of  Jupitei,  ;J34 

Lexicon,  Sanbcnt— many  woids  hi 
the  fiibtVeda,  which  are  found  in 
no — their  meaning  lo&t ,  the  fiist 
lexicon  made  600  years  aftef 
Christ,  42S 

L-hra—from  "?  and  on — house  of 
Om,  30J 

Lhyd,  82 

Liber,    Bacchus,   8,    163,    (Boc, 

Book,}  265,  271,  292 
—  orLibeiius,  84,  91 

Liberi  Sokenranni— men  of  Libej9 
or  Soke,  or  Saca,  265,  27 J,  27t> 

Liberius,  St.,  an  Armenian,  84 


INDEX. 


Page 

J/  01  ation  of  the  plnnes  of  the  Eclip- 
tic and  Equatoi,  supposed  to  take 
puce  in  7200  \eai^ — 72  small 
•.jclch  of  600  years,  01  72  lame, 
oi  6000  jears,  in  432,000 
\eais,  399 

Liihttool,  95,  96 

Lilies  and  pomegranates.,  45 

jLih ,  the,  01  Lotus,  239,  240 

,  of  the  Valley,  Chi  fat,  44 

,  the  emblem  of  the  Tiinitaiian 

sun,  45 

Lmi,a,  the,  33,  236 

,  oi  Ptiapus,  7 

and  lorn,  wais  on  ac- 
count of,  31 

and  lona,  130 

01  lingua,  language,  speech, 

logos,  mind,  187,  240 

and  loni,  the  two  sects 

of,  united,  248 

and  Ybni,  and  Kaia-cnium 

of  Scotland,  260 

— 9  objects  ot  adoia- 

tjon  in  Ceylon,  290 

— - —  or  Logos,  the  generative 
powei,  &c,  259,  291,  292 

,   the  woiship  or, 

equally  pievalent  with  the  Caili- 
di  of  the  East,  and  the  Collide! 
of  Scotland,  291 

— _}  oi  stone  pillai,  adoined  with 

floweis,  and  anointed,  &c.,  297 

— - —  and  loni,  by  the  union  of 
(the  sects  ot),  religious  wars 
ceased  for  set  eial  thousand  yeais,  308 

',  when  the  "union 
of  the  two  sects  took  place,  the 
Cai'do,  Cross,  01  Mete-stone  pio- 
bably  increased  to  two,  in  fiont 
of  the  temples,  402 

even    after   the 


union  of  the  sects  of,  a  leaning 
shewn  to  the  female,  as  at 
Athens  ;  or  to  the  male,  as  at 
Jeiusalem,  445 

Linga,  the  old  name  of  an  Island, 
neai  lona,  called  the  Dutchman's 
Cap,  291,  292,  402 

Liugaid,  Mi  ,  on  the  Rhyn  or  m\h- 
teuous  language  of  the  Welsh 
bard*,  153,  i:>9 

Lmgas,  the  obelisks  at  Rome,  wei  e,    93 

,  in  the  temple  ot  Jein- 

saleui,  and  in  the  cathedial  of 
Chai  ties,  were  in  vaults,  260,261 

— 9  of  the  Hindoos,  pie- 

s»erved  by  the  Mohamedans          352 

and   PhaHuses  —  like   the 

crosses  in  chmchyards,  409 

Lion,  a,  the  emblem  oi  the  Sun  at 
the  summei  solstice,  and  the  coat 
of  arms  of  the  emperor  of  China, 
And  of  the  Egyptians,  292 

Littleton,  242,  413 

Lituigies — the  chauntmg  of,  whence 

it  ai  ose,  340 

Lituu&,  the,  78 

„_ 9  or  the  Ci  osier,  vtas 

the  Hieralpha  of  the  Hindoos,         79 

— . ,  the   cross,   the   tiue 

seeptie  of  the  Egyptian  piieats,  386 
Livery  of  seizin,  263 
Livy  01  Livius,  Titus,  76,  394 
,  cause  of  lacuna  in,  116 


-»  not  understanding  Isopolity, 
treats  it  as  a  cause,  instead  of  an 


434 


Llama  01  Lamb,  3n,  36 

Lln\d':s  compos?  the  eUniologv,  154 
LM=650,  "  "'  188 

LMB-72,  204,  211 

LIMN,  a  jiieut  rovsteiy  in,  203 

,  emblems  ot  the  Ti mitt,  20 i 

mmV  Imrbe,  the  CD  u^ed'toi  a,  195 
Loadstone  and  telescope,  the,  Known 

to  the  Chaldieans,  175 

,  the,  L'-di-M:one,  the  holy 

stone,  132 
,  compass,  and  telescope, 

the  knowledge  of,  constituted  pai  t 

of  the  ancient  niysteties  246 

a  laige  one  capped  the 


loof  ot   the  temple  ot  the  sun, 

atKanaiak,  261 

Locke,  on  ideas,  123,  131 

Loci*n  oi  Loegriri,  to  whom  his  fa- 

rher  Brutus  gave  Loegna,  i.  e. 

England, 
Logan,  Mi.  J  y 


400 
290 


Log-ins  —  Sin-gal  (read  HebiaicM,    292 
Logos,  the,      C,  46,  174,  17S,  187, 

197,  240 

----  ,  01  Buddha,  8 

---  ,  the  bnth  of  fixed  to  the 

moment  ot  the  winstei  -solstice,       98 
---  9  Apollo  was  called,  102 

----  9  ciucified  in  the  heavens,  123 
---  f    i  e-mcai  nation    of,   in 

e\eiy  cycle,  ereiy  neros,  136 

--  or  Lmga,astone  —  Chi  1st 

called  a,  259 

.  -  .....         was  called  Ho- 

uo  ver  in  Persia,  261 

-  ,  the  male,  pioceeded  from 

the  To  Ov,  397 

Logman,  4 

London,  36 

,  eveiy  new  church  in,  has  a 

wicked  cioss,  271 

Longinus,  no  Grecian  authoi  cited 

Moses  before,  134 

-  adopted   the  system  of 
Ammonln?  Saccas,  447 

Loo-Choo  Islands,  the,  Chinese 
wiitten  language  in,  215 

Loid,  the,  (Jesus  Chiist,)  dura- 
tion ot  his  mimstiv,  120—122 

Loid  —  fiom  Lar-di,  holy  or  divus 
Lai  *  301 

Loid  Fatamount,  375 

.,  ----  (  the  Pope  and  the 
Khan  of  Caiacoium  both  held  to 
he  the,  383 


^  ^ 

Pope  the,  as  successoi  of  the  el- 
dest son,  400 

Loids  ot  Manors,  the,  oiiginally 
ecclesiastical?  301 

-  .  ---  —  (Lords  of  Mi- 
veiva),all  originally  ecclesiastics,  422 

Loietto,  30,  45,  80,  127 

-  ,  the  Casa  Santa  at,  57 

—  ^  —  ,  the  Sa.  Maiia  of,  has  foity 
names,  91 

—  -  ,  the  jewels,  sought  hy 
the  French  at,  111 

Lot  and  Abiaham—  like  the  dis- 
pute between  then  seivauts,  a 
dispute  between  e  taigratwgto  ibes, 
&c.,  would  teimi&ate,  306 

—  ,  a,  or  an  Abiaham,  would,  soon 
settle  a  dispute  iu  the  Golden  Age,  307 

Lotus,  the,  or  Lily,  44>  45,  243 

--  ,  Age  of,  33 

•  .....  »*  •  or  Water  Rose,  32,  33,  436 


Pact 
Lotus,  the,  of  the  Nile,  btur,  17i* 

—  —  —  —  ,  equall}  sacied  in  India, 

Egjpt,  Gieece,  and  Syria,  239,  240 
,  .I  --  ,  flowei  of  the  feun,  ma- 

nifestation of  Wisdom,  of  Lo\  e, 

&c.,  43f 

Louh  al-Mahfoudh  —  la  table  gai- 

dee  ou  secrete,  the  Wahomedan 

book  of  destin),  303 

Louis  XVIIL,  a  sponsor  at  the  bap- 

ti<m  of  bells,  70 

--  1  St.,  at  the  cathedial  of, 

foui  bellh  destioyed,  ib 

Aerpav  KaXiyytvv£a-ta$9  69 

Love-teast  01  Euchaiibt  of  the  Ma- 

nichsBaus,  60 

Low,  Mi  ,  on  the  analogy  between 

the  shape,  oinaments,  &c  ,  of  the 

T<ibeinacle,   and    those  of   the 

Caaba,  402 

Aofta;,  the  Authoi's  foimcr  suspi* 

ciou  oi  its  impoit,  enoneou.s,  31  A 
.  -  ,  the  inclination  ot  the  caith's 

axis,  so  called,  313,  314 

Lo\ala,  the  talented  fanatic,  &.C.,  270 
Lucan,  ^  53,  145 

Luceies,  a  Lncumoue,  345 

Lucian,  110 

..  calls  himself  a  Syrian,  and 

an  Assy  11  an,  23  (I 

-  calls  Dancing  a  science  of 

imitation,  &c  ,  42."> 

Lucius  —  when  he  was  converted 

(about  A.  D.  180)  the  thieeAich- 

fiamens  of  Britain  became  Aich- 

bishops,  400 

Lucretius,  408 

iiucnmon  is  probably  Lux-mannus, 

&c  ,  ^  421 

Lucumones,  the,  '  345 

—  —  -,  the  Tuscan—  became 
the  Roman  Senates  these  heie- 
ditary  Sacei  dotes  got  possession 

of  the  tenths,  373,  3§0,  381 

............      -~,  wei  e  twelve,  420 


blv  the  cabinet  of  the  Pontifex 
Maximus,  421 

Ludovicus  Vives,  53,  74 

Luke,  the  Gospel  according  to,    46,  67 

-  -  ,  ou  the  baptism  and  age  of 

Jesus,  120 

-  ,    St.,    his    picture    of    $ie   • 
Saviour,  228 

Lunar  year,  the,  consisted  of  12 
synodical  months,  of  30  days 
each,  fiom  new  moon  to  new 
moon,  before  the  flood,  316,  325 

Lus  or  Lux  (might  be  from  ml  the 
Sun)  —  hence  the  Lotus  was  called 
the  flower  of  Lus  or  Lys,  &c.,  435 

Lustrum,L'Ustium—  tirytq,  second,  202 

.  --  9  the,  of  the  old  Italians, 
viz  five,  404 

Lustrums,  the,  of  Jive  and  stort  the 
roots  of  all  calculations,  141, 

168,  215,  409 

-  ,    73,000,000,    of,  —  or 
Pliny's  division  of  the  ciicle  into 

72  constellations,  404 

Luther,  afflicted  with  insanity,          1  23 

-  ,  his  coat  of  aims—  a  cross 
nsmg  from  a  rose,  30  1 

-  ,  could   not   piudentlv   be 
trusted  with  the  secret  doctrine,  367 

Lus,  the  Logos,  Rasjt,  /2rf=600,     176 
LXX.,  the,  its  gieat  vacations  ti  om 
the  Hebrew—  it  was  probably  a 


INDEX. 


489 


Page 

translation  of  the  sacied  books 
of  the  five  temples  of  Egypt,  16 

LXX  ,  the,  its  translation  ot  Baal- 
Zebub,  83 

of  f  y  «;,  239 

,    leading   of,    of   Dent. 

^xxii.  8,  on  the  division  of  the 
nations,  409,  410 

Ljcuigus,  Pi&istiatus,  and  Aristo- 
tle,  collected  and  i  educed  to  their 
present  foim  the  Poems  of  Ho- 
mei—at  hist  sacied  poems>  195, 

196,  293 

,  united  music  to  military 

exemses,  426 


M,  a  monogiam,  piefixed  for  my<?- 

teiy,  6,  198,  299 

— ,  Cabalistic  meaning  of,  lost  by 

the  Jews,  167 

— ,  made  the  centre  letter  by  the 

Jews,  168,  186,  187,  204,  242 

— ,  monogiam  for  the  Vugin  Maty,  170 
— ,  the  mystic  nature  of,  203 

— ,  the  M-phalos  01  Omphalos, 

loni,  the  centre,  224 

—  01  OM,  the  sacied,  never-to-be- 
spoken, 299 

»,  the  tenth  lettei  of  the  new  al- 
phabet ot  letteis,  190,  196 
0=600,  170,  180,  187,  188,  207, 

223,  224,  242 

—  final,  is  the  Samach,   195,  241,  302 
Ma  01  Am,  mother  in  most  written 

languages,  168,  370,  186,  242 

Maccabees,  the  book  of  the,  4 

Macdonald,  82 

Macedon,  i.  e.  Scythia,  the  kings 

of,  descendants  of  Japetus,  347 

Macpherson— did  not  understand 

the  nature  of  Ossian's  poems,  293 
Maciobius,  103, 

-,  on  a  lunar  month,  com- 


puted foi  a  j  ear, 

,  the  360  Divi  of, 

Madonna— Dolerosa— Viahs, 
•  '  "  * —  of  the  bun, 
Madonnas, 

-  and  Bambinos, 


325 
429 
90 
91 
100 
242 

289,  296 
59 


Madras  Transactions,  the, 

Msnades,  the, 

Magi,  the,  48,  65,  66,  77,  95,  97,  301 
,  religion  of,  conupted,        58 

-,  offered  gold,  frankin- 
cense, and  mynh,  to  the  Sun,  96 
'  ,  Magicians,  Necioraan- 
ceis,  and  Shepherds,  would  come 
to  Bethlehem  to  woiship  the 
new-bom  God,  eveiy  24th  of 
Decembei,  96 

— ,    the  heads  of,    always 

called  kings,  98 

•    ',  the  skulls  of  three  kings 
of,  to  be  seen  at  Cologne,  «<&. 

'  »,  Persian,  believed  in  the 
resurrection  of  the  body,  101 

Magic  assigned  as>  the  origin  of  the 
Microcosm — nobody  can  tell  what 
magic  was  or  is,  397 

Magnetic  needle,  the  cause  of  the 
variation  of  the — may,  like  the 
planes  of  the  Equator  and  Eclip- 
tic, be  giadually  coming  light 
VOL.  II. 


Page 

again,  and  may  again  point   dl- 
icctly  N,  and  S.,  414 

Maha-balipoie  destioyed  by  a  flood,  315 
Mahabaiat,  the,        88,  369,  396,  428 

,  ended  in  the  e^ta- 
blishment  of  the  Holy  Catholic 
or  Pandoean  faith,  &c.,          222,  370 
piobably  the  fiist 


391 

103 

7 


icligious  wai — when  it  aiose,  the 
Golden  Age  ended,  308 

Mahabazats — the  fiist  GREAT  mars 
— the,  piobablj  arose  between 
the  Soreieigns  01  High- priests 
01  Pontiffs*,  about  the  piesidency 
01  ei  the  whole  \\oild, 

Maha-Deo9 

Mahdeus  and  Maliadeta, 

Mahmud  Pasha,  of  Eqjpt,  said  to 
ha\c  the  heir  of  Mohamed  uudci 
his  authozity,  by  whom  he  could 
excommunicate  the  Giand  Seig- 
moi,&c.,  352,  354,  361,  388 

of  Gha/ui  leceued  in- 

\estituie  from  the  Calif  Alkadei,  354 

Mahomet,  Lite  of,  by  Pndeau?,         89 

Maia  or  Mana,  the  mothei  of  the 
Roim&h  Christ,  44 

or  Biahme-Maia,  128 

,  soveieign  01  supieme  of  the 

gods,  189 

M-aia,  mothei  la  01  Jah,  224 

Maia,  mother  of  Xaca,  conceived 
tiom  a  white  elephant,  227,  228 

- — ,  the  base  of  hydiogen,  &c,,       336 

»  .  ,  desciibed  by  Hoiace  afa  the 
rnothei  of  Augustus  357 

,  the  female,  the  followers  of, 

&e.,  428 

Maimouides,  89,  1D4 

acknowledges  that  the 

meaning  of  the  woids  Barasit  and 
Mercavah  is  lost,  343 

-  and  other  leained  Jews 


on  the  \void  Mei rax  ah,  401 

Main  Ambres,  name  ot  Stonehenge 
(hence  our  Miiibteis  and  Monas- 
teries) Main  of  Am  or  Om-bia 
— stone  of  Om  the  Cieator,  410 

Mauze  [iMaiiae11]  thiee  goddesies,  103 
Maire  Dom— Mayor~*a  judge,  277 
Majesty — Hemy  I.  would  have  been 

shocked  to  be  called,  213 

Malabar,  50,000  Nestorians  in,          96 

,  the  Nestoiiauism  of,  was, 
in  fact,  Xp'4s"-ism,  357 

Malacca,  215 

Malcom's  History  of  Peisia,  243,  251 
Malcome't,  David,  Antiquities  of 

Butain,  20,  30,  33,  229 

Male,  the  followers,  of  Buddha  af- 
fected the,  269 

'  and  Female  sects,  the,  coa- 
lesced, 269,  270,  445 

,  poweis — contest 

between  the,  368,  369,  427 

— ,  wbcie  the,  w*ts  the  favomite, 
as  at  Jerusalem,  a  leaning  (even 
aftei  the  union  ot  the  faects  of 
the  Ling*  and  loni)  to  Jupitei 
01  lao,  415 

Mallet's  Koi them  Antiquities,  iv-c., 

185,  272,  304 

,  on   Seigneurs  and   Seig- 

nioiies,  300 

,  on  the  ancient  Runes,  as 
known  hi  Taitary,  305 

MoXXog,  fcaXoy,  apple,  fleece,  252 

Mrima-ja,  C 

Mamniacocha,  the  Sea  adoied  as,      30 
S  Y 


Pane 

Mainmffius\s  false  Alexander,  &e  ,    348 

Man,  the  isle  ot,  so  called  tiom 
Mau-anan  01  Mahi-raan  or  Menu,  287 

Man,  consideied  a  microcosm,         136 

,  in  Sanscrit,  a  human  being — 

in  Chaldffio.Hebiew  intelligence,    187 

,  piicsts,  and  conuption,  in  all 

states,  the  same,  307 

,  has  he  a  soul  ?    What  is  the 

soul?  &c,  ^      338 

,  his  state  befoie  the  invention 

of  letteis,  339 

— ,  though  he  could  not  write  in 
syllables,  soou  leained  to  speak 
in  them,  and  to  make  rhymes,  340 

,  \aiious  races  of  red  and  tuhite, 

as  well  as  black,  363 

,  if  he  aixived  at  high  mental 

cultuieSOO  01  600  yeais  befoie 
the  Sun  enteied  Aiies,  &c,,  364 

— ,  the  passage  or,thiough  difFei- 
ent  stages,  appiopiiately  de- 
sciibed by  the  Golden,  &c.,  Ages,  366 

,  the  first  state  of,  peculiaily 

favouiable  foi  an  inciease  of 
nunibei  s,  395 

,  supposed  to  be  created  dou- 
ble— male  and  female  in  one  per- 
son, in  the  image  of  the  andro- 
gynous God,  397 

— — ,  animals,  plants,  &c.,  believed 
to  be  foimed  of  both  sexes,  398 

,  the  chain  that  ties  the  woild 

togethei  ,  below  him,  animals, 
plants,  metals,  &c.,  &c.;  above 
him,  souls  of  men,  daemons,  an- 
gels, archangels,  God,  404,  407 

,  the  stadium,  the  fathom,  the 

standaid,  404,  405 

,  believed  to  be  formed  two  in 

one  body— male  and  female— the 
highei  and  lowei,  the  good  and 
the  evil,  409 

,  pei  haps,  is  neai  his  end ,  a 

thousand  yeais  hence,  philoso- 
pheis,  in  some  shape,  may  spe- 
culate on  the  extinct  animal 
man  t  445 

of  the  Mountain,  the — the  ca&- 

ties  of,  were  left  in  peace,  by 
Gengis,  whj,  383 

Mandates,  the,  141,  193,  218 

Maudschunaiib,  the,  150 

Manes  or  Demons,  74 

Mams  held,  that  the  faculties  of 
seeing  and  hearing  are  uever  lost,  101 

Manetho,    \  11     12    14    I'M 

Manethon,/  ll'  I2'  J4s  *"* 

— — —  's  succession  of  Gods  who 
reigned  before,  and  ended  at, 
the  deluge,  323,  324 

.  mentions  then  icignb  by 

luuai  mouths,  &c.,  323,  326 

Mangey,  46 

Maui,  7,  8,  65 

,  celebiation  of  the  euchaiist, 

by  the  followers  of,  59 

Mauichaeans,  the,  8,  45,  49,  60, 

80,  129 
-,  baptized  both  infants 


and  adults. 


65 


on  the  succession  of 
Abads,     "  133 

--———,  denied  the  supiemacy 
of  the  Pope,  and  admitted  the 
Caiacorum  gentleman  was  Loid 
Pai  amount,  383 

Manichees,  the,  48 

Maine,  Mmae,  Minu«666,  187 


490 


INDEX. 


Page 
Man  nus — man — connexion  of  the 

woid  with  the  Om  01   Horn  of 

India  and  Peisia,  265,  268,  397 
Manoi  — marioi-ia — place  of  Mm, 

Mmeu a.  Wisdom,  301 

Manuchi,  263 

Man  wan  tat  a,  ttn  age  of  man,  134 

Mainidiitdiii'),  (fitty-si*,)  133,  134 
Match  25th,  celebiated  foi  the  ic- 

sniiectioii  of  Mithia,  99 

•  — ,  celebialed  for  the  re- 
sun  ection  of  Jesus,  ot  the  god 
Sol,  100 

,  celebiated  for  the  le- 

sunectiou   of   Bacchus,  Hoi  us, 

and  Osins,  102 

Maicionites,  the,  80,  96 

Mai co  Paulo,  33 

Mai  id,  the  lake  of,  45 

,  queen  of  heaven,  81,  82 

,  ai  ia,  place  of  M^ ?       i  228 

— —  Sa  degh  Angeli— -Auima— 
Cousolazione,  &c ,  91 

,  called  Mania,  in  Siam,  180,  203 

Manebus,  Tnbus,  103,  181,  203 

Manuel's  Compass  01  the  Load- 
stone, a  wisdom  moie  piecious 
than,  128 

Mannus  Sanutus,  240 

Mark  stones.,  the  Scandinavian,  of 

the  Scottish  isles,  284 

Markets  and  tairs  held  aiouud  the 
sacied  mount,  with  its  cross,  on 
eveiy  Dies  Solis,  276 

,  anciently  held  on  our  Sun- 
day, 315 
Markoles = 666,  Tuesday,  208 
Marks,  letters  so  called,  and  know- 
ledge of  the  number  called  wisdom,  169 

,  whethei  Homei  made,  or 

knew  alphabetic  wilting,  170 

Maiolles  the  abb£,  53,  62,  79 

Maniage,  with  ancient  Persians,  a 
leligkras  service,  like  that  ot  the 
Greek,  Romish,  and  Piotestant 
Christians,  71 

a  civil  contract  m  Scot- 
land, and  in  the  United  States,       72 

Mais,  83,  212,  213 

is  Apy$,  and  the  monogiam 

M,  208 

Mai  sden's  History  of  Sumau  a,  292 
Marsh,  Bishop,  43,  61,  67,  69 

's  Bishop,  Hoi  as  Pelasgicoe,      293 

Mai  sham,  189 

Maitial,  145 

Maitiales,  the  priests  of  Mars,  76 

Martianus  Capella,  102,  110,  224 

""         — — ,  on  the  cycle  of 

Oai=608,  called  OMEN,  414 

,  adoied  the  solar 

ponei,  429 

Mai  tin  IV  was  addressed  thus,  <*O 

Lamb  of  God,  who/'  &c.,  55 

Maitiumas,  the  festital  of,  86' 

Alartyi,  Justin,  4,  60,  bl,  66,  67, 

69,  89,  115,  144 

,  Petei,  39 

Maiy,  Mans  Stella,  Mother  of  our 
Maker,  glorious  Virgin  of  Mount 
Carmel,  45 

Magdalene,    the    mother   of 

Jesus,  and  Salome,  102 

,    Mag  01   Magua 
di-Helen,  203 

,  one  of  the  three  of  Gaul,          154 

followed  Henry,  &c.,  a  gene- 
ral histoiy  must  not  be  written 
with  stating,  that,  369 


Maiys  the  thiee, 

-,  or  Parcae, 


Ma-Saga,  the  great  Saca, 

Mason,  a  perfect,  must  be  a  peifect 

Buddhist,    Jew,    Chustiaii,    01 

Mohamedan, 


103,  136 
203 
230 


251 


Masonic  Templais,  eight-point  ted 
cioss  ot  the,  112 

.  01  Rossiciucian  mystery  the 

whole  X(^cr-tia»  m>thos,  134 

—  —  Lodge  01  Chaptei  —  the  ban- 
quet which    always    follows   a, 
piobably  the  lemams  of  the  Eu- 
chaustia,  441 

Masoniy  —  what  would  be  its  seaets, 
if  all  England  weie  initiated?  341 

Masons,  the,  kept  the  Cadmssan 
system  in  mystery,  185 

Mass,  the,  64 

•  -  ,  Latin  for  coin  or  biead,     61 
.  -  ,  is  called  the  Host,       02,  91 
Masses  01  services  foi  the  dead,         73 
Massaca,  Massaga,  Magosa,  or  Mo- 

saga,  a  great  city,  230 

Massagetze,  the,  37,  67 

Masiomus,  Phihppus,  148 

Mastodon,  the,  is  dead,  445 

Masziat,  Mount  (of  the  Saviour  ?) 
called  also  M&iade,  Masiaf,  Ma- 
siath,  and  Mosiah,  —  in  the  time 
ot  the  Ciusades  the  chief  place 
of  the  Assassins,  391 

Mat  emus,  Julius  Firmicus,  on  man 
produced  in  the  image,  &c,,  ot 
the  woild,  430 

Mathematici,  the,  were  Fieerna- 

sons,  135 

---  .,  Cyclopes  or  Ca- 
lidei,  the  buiideis  of  Stonehenge, 
Abuiy,  Dipaldenha,  the  Pyia- 
raids,  &c  ,  135 

'.          --  ^    calculators   of 

time,  141 

Mathematicians  01  Chaldeans,  the, 

iu  the  time  of  Caesar,  134 

Matribus,  Tribus,  103 

Matter,  M.,  on  the  little  advance  in 

ical  knowledge,  132 

.  --  9  on  the  Monad,  197 

Matter—  the  doctiine  of  the  eternal 
existence  of,  427 

-  arid  spirit,  materialism  and 
immaterialism,  &c  ,  428 

Matthew,  the  Gospel  accoiding  to, 

46,  60,  67 

.  and  Luke,  disputed  chapters 

of,  129 

-  ,  on  geueiations  ftom  Abra- 
ham to  Christ,  133 

Maundeville,  Sn  John,  189 

Maundiell,  236,  402,  405 

Maurice,  Mi.,  49,  67,  69,  70,  83, 

89,  96,  98,  102,  127,  253 

•  -  ,  on  M.  Bailly's  posi- 

tion, lespecting  the  nist  lace  of 
men  aftei  the  flood,  444 

Mavors  and  Quirinus  —  Mars,  208 

Maximus  of  Ephesus,  448 

May-pole  festival  (the  vernal  equi- 
nox in  Tauius)  still  celebiated 
in  Hmdostan  and  Butain,  106 

•  ,  the,  dancing  round,         179 
--  day  and  April-fool  festivals, 

the,  m  Biitaiu  and  India,  262 

--  poles,  oui,  whence,  410 

—  ..  ......  9  where  the  priest  treat- 

ed the  people  with  games,  &c., 
when   they  came  to  pay  their 
tithes,  419 


Page 
Maya,  (paient  of  Buddha,  and  God 

of  Love),  103 

Mayence,  a  golden  lamb,  with  a 

gloiy,  in  the  cathedral  ot,  112 

Measures  —  how  the  oldest,  most 
uuu  ei  sal,  &c  ,  ot  the  ancients, 
may  be  ascertained,  403 

-  ,  Digits,  Palms,  Feet,  Cu- 
bits, &c.,  &c,,  404,  405 

,  Aiouia,  Plethron,  &c  , 

406,  407 
Mecca,  207 

•  --  ,  the  mother  of  cities,  303 
--  ,    Medina,    and    Jerusalem, 

holy  cities,  385 

--  ,  the  temple  01  Caaba  of,  was 

surrounded  with  360  pillais,  like 

the  temple  of  lona,  111  the  West, 

with  360  crosses, 
Medina, 

-  ,  Mohamed'fc  flight  to, 


tomb  at, 


402 
,377 
378 
380 
385 


,  Sidonia,  the  city  of, 

Mediteuaneau,  the,  the  subsidence 

of,  352 

Medo-Peisiaii  Monaichy,  the,  317 

Medusa*s  head,  &c.,  the  nonsense 

ot,  3UJ 

Megabyzes  01   Megalobyzes,    the, 

priests  of  Diana,  47 

Megahstoi,  the,  27 

— —  Mundorum,  the,     251,  408 
-,  the  celestial 


vault,  was  the  templuni  elected 
by  the,  408 

Mgyis-ov  KT^jtAa,  the  guide  to  feli- 
city, 130 

Melchizedeckian  and  Pythagorean 
ceremony — theEuchanst;  in  the 
mode  celebrated  by  the  ancient 
Latins  and  the  modern  Jews,  we 
have  an  example  of  a  mysteiy 
become  public, 


Melchizedek, 


441 

45,  202 


Abram,  Mithra,  and 
Jesus,  the  religious  of,  all  the 
same,  53 

,  sacrifice  of  bread  and 

wine,  of,  59,  62,  63 


-,  says  giace,  drinks  to 
his  guests,  &c., 

at  Salem,  one  of  tie 


300 


tube  of  Juda,  which  came  tioiu 
India,  befoie  the  tribe  ot  Abra- 
ham, 352 

<  ,  Abiaham  of  the  reli- 
gion of,  364 

,  priest  and  king,  366,  381 

Melchizedeks,  Royal  01  Kuig- 
Priests,  the  first  governors  of 
nations,  269 

Mem,  the,  in  Irish  called  M-vm, 
M-uin,  223 

Memory,  without  writing,  cannot 
preseive  historic  knowledge,  ex- 
cept of  a  simple  story— as,  of 
the  flood,  310,  313,  339 

,  the  shortness  of,  in  the 

early  race,  attributable  to  their 
having  only  numeial  symbolic, 
and  not  the  syllabic,  system  of 
letters— perhaps  only  the  know- 
ledge of  the  figures  of  notation,  432 

MenceYnius  or  Mench£rinus,  13 

Meudsean  alphabet,  the,  was  Pushto, 
&c.,  153,  240 

Mendeans— Mandates,  &c.,  218 

Men-des,  holy  Goat  or  Sheep,          180 


INDEX. 


491 


Page 
Men-des,   holy  Goat  or  Sheep = 

650,  188 

Mendicant  monks,  the,  like  priests 

ot  Isis,  92 

Mendicants,  the,  72,  76 

— — ,  no  other  beggars 

in  Rome,  but,  72 

Menechmi,  two,  at  Jeinsalem,  both 
named  Jesus,  and  both  bom  of  a 
Vitgiu,  &c.,  121 

•",  the  Celtic  mannus  and 
nnn  likm>  man  of  Wisdom,  ib. 

Menes,  12,  13 

Menu,  Nurae,  211 

,  Janus  01  Noah,  223,  360 

,  the  laws  of,  244,  263 

,  Noe,  and  Tibe,  309 

,  each  people,  having  the  my- 

thos,  would  maintain  that  its 
ancestoi  was  the  incarnation  or 
Man-uu,  361 

Buddha ;  but  Menu  was  Noah, 

therefore  Buddha  was  Noah,         400 

,  the  laws  of,  admit  the  sove- 

leigu  to  be  lord  paramotwt  of  tfut 
swl,  418 

Mercatoi's  Chart— probable  oiigin 

of,  372 

Meicavah — the  wheel  of  Ezekiel, 

335,  401 

,  the  knowledge  of  sub- 
lunary things,  &c.,  342 
— — — ,  by  Jews  and  Chiistians, 
,*aid  to  mean  moral  doctiine ;  it 
taught   astronomy,  the   use  of 
cycles,  &c.,                                   343 
— —  and  Baraut,  meaning  of 
lost,                                      343,  428 

• ,  and  Mohamed's  temple, 

called  Caaba  or  Caavah,  398 

,  the  miciocosm  of.    Pei- 

haps  the  vehicle  or  comeyor  of 
the  secret  of  the  Om,  of  the  doc- 
ti  me  of  the  renewal  of  cycles,  401 

~,  from  D  m,  Tn  er  (mean- 

ing  apxfl  or  chief)  and  ID  e?6, 
cav  or  cavah — the  chief  or  head 
circular  vault  of  M,  401,402 

f  the,  with  the  Barasit, 

supposed  to  coutain  all  the  mjs- 
teiies—the  Grecian  Cabala,          440 
^lercury,  31,  312 

Merlfa,  the  Biitish,  begotten  by  the 
Devil  ou  the  body  of  a  virgin, 
as  fabled  by  the  Teniplais,  349 

Meioe,  the  island,  10,  44,  45 

Mernck'b  annotations,  408 

Meru  (Mount)      21,  45,  73,  103, 

175,  228,  411 

,  peihaps  Menu,  180 

,  a  mount,  in  eieiy  couutry 

having  any  pretensions  to  have 
a  Saviour,  341 

Merus  or  Moilahs,  Parnassuses, 
Olympuses,  Acropolises,  <5cc., 
why  we  have  so  many,  275 

Mesopotamia,  the,  foinied  by  the 
Ganges  and  Indus,  the  teudal 
system  \igorous  m,  263 

Messala,  62 

Messlat  (Masziat)  the  chateau  of 
the  Ola  Man  of  the  Mountain, 

347,  348 
Messiah,  the,  14,  34 

—,  of  the  Jews,  31,97 

-"• ,  a  spiritual,  why  not 

foietold?  227 
_,  foretold  in  the  Tar- 
gums  233 


Page 
Metals,  the  older  of  the  discovery 

of—Gold,  Silvei,  Brass,  lion,       366 
Metaphysicians,  pi  ofound,  talk  non- 
sense, 227 
Metempsychosis,  the    ancient   fa- 
theis  believed  in  the,                    252 

,  whether  Jesus 
Christ  taught  a  future  life  by  a,  308 

'  '  - ,     many    matteis 

must  be  piemised,  before  it  can 
be  denied,  338 

Meton,  141,  198 

Metonic  cycle,  32 

,viz.  19,  so  common 
in  the  stone  circles  inBiitain  and 
h  eland,  402 

Metz,  103 

Maira,  three  goddesses  woi- 

'     •  103 


Mexican  king,  the,  danced  befoie 
the  God, 

-,  temples  in  the  form 


of  a  ci  oss, 


language   full    of 


Greek  and  Hebiew  woids, 

rites,  &c.,  are  al- 


most  the  same  as  those  of  the 
Jews,  39 
— ,  language,  close  affi- 
nity of,  to  the  Hebiew,                 155 
•  and  Polynesian  lan- 


guages* difference  between,  158 

Mexicans,  the,  their  monuments, 
paintings, mythology;  then  triune 
God ;  their  arrival  from  the 
West,  23 

theii  migiatiou,  led 


by  the  God  of  Annies, 

>  had  fringes  on  their 


garments  like  the  Jews,  then 
chtonology  on  the  cieation,  de- 
luge, contusion  of  tongues,  nati- 
vity of  Chiist,  &c., 

ciucified  a  man  at 


the  end  of  52  years, 

-,  held  that  the  world 


was  inhabited  by  giants;  chaunted 
the  woid  Hululaez,  their  hiero- 
glyphic annals  extended  back- 
wards beyond  Egyptian,  Persian, 
Greek  and  Sanscrit  history, 

,  their  temple  Xochi- 

calco  faced  the  four  cardinal 
points,  and  they  had  no  won, 

-,  their  language  simi- 


27 


lar  to  the  Hebrew, 

-,  baptized  their  chil- 


dren j    had  a  fast  of  40  days  j 
honoured  the  cross ; 

-,  called  God  the  Fa- 


ther, Yzona, 

-,  had  their  mythology 


from  Asia,  and  held  the  doctrine 
of  regeneiations  m  cycles, 

called  their  great 


God  Yao,  INEFFABLE  ;  expected 
a  Messiah ;  their  history  of  the 
flood,  a  close  copj  of  Moses's ; 
sacnflced  their  inst-boin  j  piac- 
tised  auric ulai  confession, 

~,  their  courts  had  the 


same  numbei  of  judges  as  those 
of  the  Jews, 

— , ,    viewed    the    first 

hoises  of   the    Spaniards   with 


horror, 


knew  not  the  use 


28 
29 


31 
32 


33 


34 


37 


38 


of  iron,  40,  or  of  letters,  41, 

82,  206 


Mexicans,  the,  must  have  gone 
fiom  the  old  world  before  sym- 
bolical writing  was  invented,  360 
-,  their  leligion, 


-,  knew  notation, 
-,  had  tiial  by  Jury, 
278, 
must    have    gone 


202 
235 


315 


fiom  the  old  woild  before  the 
change  in  the  earth's  axis,  ; 

,  the   most   ancient 

yeai  of,  360  days,  31S 

-,  and  Spamaids,  the 


relation  between,  like  that  of  the 
Butons  and  Romans,  415 

»  who  will  say  they 

vveie  baibaiians?  '  416 

Mexico,  28,  29,  31,  34,  36,  39,  74, 

171,  173,  232,  393,  430 

and  Peru,  antiquities  of, 

21—41 

•   i    or  Mesi-co,  the  countiv  of 
Msih  or  of  the  MesaaA,  2J 

or  Mesitli,  20,  24 

,  the  same  Hebrew  language 

and  double  mythos  in,  206 
,  the  Virgin  and  Rose,  in,      244 


,  two  weeks  in,  viz.,  one  of 
3,  and  one  of  5  days,  but  not  one 
of  7  days,  315,  316 

,  the  doctrine  of  the  renew- 
ed incarnation,  visible  in,  34to 

,  given  away  by  the  Pope, 

as  supreme  over  the  whole 
world,  374 

_ and  Peru,  while  Gold  was 

the  onl>  metal  in,  and  coin  not 
invented,  ^SO 

Meyn  Ambre,  Stonehenge,       279,  410 

,  the  Rocking-stone  in 

Cornwall  so  called,  41U 

Mezeray,  M  ,  54 

Mi  Dubh,  month  of  sorrow  or 
gnet,  83 

—  Nolagh,  month  of  the  new-born,    w, 

—  Samhan,  month  of  Sarahan,  it>* 
Mia,  the  female  of  Plato's  To  Ov,     168 
— ',    the  monogram  M  and   the 

Hebiew  le—selt-existent,     196,  224 
M<«  otpxy  and  ILaryp  ayvafos,  the 
andiogynous  Brahme-Maia,  197 

,  the,  a  chief  part,  &c.,       367 

MicUe  foi  much~> -our  Saxon  word 
from  the  Heb,  Meikhi.  In  some 
cases  it  is  used  for  allt  as  Mickle- 
gate,  York— the  sole  01  only  road 
into  the  city,  from  the  south,  408 
Michaelii,  43,  67,  172 

Microcosm,  man  considered,  a,         I3C 

,   the  great,  of  North 

India,  275 

Miciocosm,  the,  299 

,  no  doctrine  more 
mnveisal  than,  among  the  ancient 
philosophers  j  fragments  of  it  lie 
scattered  around  us  5  it  is  inti- 
mately connected  with  the  Caba- 
listic doctrines  of  the  Tiinity  and 
Emanations;  its  oiigin  peibaps 
found  in  Gen.  i.  27,  397 

-,  the  probable  truth 


of  the  ancient  doctrine  of,  sup- 
ported by  the  discoveiy  of  mo- 
dern physiologists,  398 
after  the  one  on 


the  three  made  to  depend  on  the 
foundation  n umber jfo0  or  «,v,       40i* 
traces  of,  in  the 


70  or  72  cities  called  Augusta— 


INDEX. 


Page 

*p  the  72  chiefs  at  the  siege  of 
Tro\—  in  the  70  Lings  whose 
fhumLb  and  great  toes  Adonibc- 
zek  oidered  to  be  cut  oft,  <ic  ,  421 

MiciocoMu,  the,  risible  in  the 
Pomift  and  thiec  Flameus,  &.c,,  422 

•  ---  ,  evci  \  seed  was  a,  429 

--  ,    visible    in    the 

z'umbei  of  the  Gods  —  the  three 
in  the  capitol  —  Jupiter.,  Apollo, 
Minena,  433 

Miciocosmic  numbers  —  one  pio- 
ducecl  two,  &c,,  431 

Migration,  the  fiist  of  the  tube—- 
the Exodus,  &c.,  430 

Miletii,  the,  fiom  Spain  to  IieUnil, 

177,  412 

Miletus,  Apollo  of,  117,  118 

Military  roads,  the,  ot  Britain,  said 
to  ha^e  been  made  by  the  Ro- 
mans —  but  probably  most  or 
them  were  set  out  by  the  Sacei- 
do«al  Agnmeiisoics,  416 

i  i  atistocraoy,  \\heu  the 
r.io^e,  they  pmbnbly  eufeoffed 
then  iolloweis  in  lauds  not  pre- 
Mously  occupied,  417 

Millennia,  the,  102,  138,  111,  329,  338 

'"  --  ,  with  the  failuie  of, 
the  lemeniDEauce  of  the  golden 
age  taded  away,  307 

--  3  fs  still  looked  foi,     3US 
,  expected  at  the  end 


339 


«»t  the  fiist  600  yeais  of  oui 

—its  faUity  pioved  fiom  facts, 

ice  ,  " 

----  9  the  non-appeai0nce 

<%  when  its  supposed  time  ar- 

jived,  351 

—  •  —  ,   expected    in    the 

13th  centuiy,  333,  356 

--  ',  expected  equally  by 

Clnistians  and  Gentiles,  367 

.,  —  ~«  -  9  shews  itself,  with 

the  claim  of  the  followeis  of 

Ham,  ou  beliali  of  the  huisible 

Imam,  388 

iMih'ci,  Di.,  Apostolic  Vicar,  58,  (,l 
Mini.  a  —  has  it  bujn  M-oiii-iah  '  295 
Mind  was  the  To  O,  187,  188 

Mmena  01  Pallas  5 

--  -,  Antony  called  himself  the 

husband  of,  346 

Minos  01  Menu  or  Numa,  ISO,  187 
Minsters—  all  monastic  estabtah- 

ments  of  the  Catmelites,  Ebsenes, 

Theiapeutae  or  Cullidei,  279 

MmutLUS  Felix,  on  the  man  cruci- 

fied, 115—118,  120,  125,  (pio- 

bably  Pythagoias,)  Ii37,  129 
Muaculous    conception.,    the,    of 

Suchiquecal,  33 

-  »   of 

Juno  Jugahs,  and  of  the  Virgin 

Maiy,  82 

------  9  of 

two  Jesu&es,  124 

--  ,    of 

Maia,  the  mother  of  Xaca,    227,  228 
---  ,    of 

the  mothei  of  Geugb  Khan,  and 

ofTameilane,  353 

Miikond,  on  the  birth,  &c.,  &c.,  of 

Iskandcr  (Alexandei),  and  his 

battle  with  Dauus,  34G 

•    -,  on  Khibai,  a  piophet— 

describes  Alexander  as  a,  347 

--   describes    Kai    Khusrau 

(Cyius)  as  a  prophet,  351 


Miikond  and  Wassaf,  Persian  wii- 
teis,  relied  on  b\  Hanimea  m  his 
Histou  or  the  As«asbhi8,  390 

Mifaem,  a  name  of  Bacchus,  19 

,  the  Sa\ioni,  from  3?^*  too 

and  tt  m9  z6. 

Missio  01  Mass,  the,  b"l 

Missionaiies,  oui,  Know  of  the  si- 
miLiiitj  of  the  Biahmimcal  to 
the  Chiistian  Religion,  337 

M-lstoiy — m>stciy,  187 

or  hi&toiy  of  a  mythos, 

kept  in  leniembiance  by  songs, 
befoie  the  ait  of  writing  by  syl- 
lables, pcihaps  of  wilting  by  nu- 
raeials,  was  discovered,  3*0 

JMitfoid's  History  of  Alexandei ,        421 
Mithia,  34,  38—61,  66—68,  104, 

110,  137 

,  the  followers  of,  obsened 

the  saciifice  of  bread  and  wine,  59,  60 

,  lites  of,  by  water,  air,  fiie, 

and  blood,  67 

,  his  followers  tinned  to  the 

East  in  worship,  89 

-,  his  bath  celebrated  at  the 

'  "       '  '  '  99 

to. 
Ill 


commencement  of  Dec.  25th, 
,  believed  to  have  risen  from 

the  dead,  on  Maich  25th, 
— — ,  the  mysteiies  of, 

the  God  Sol,  lao,  and  the 


Lamb  of  God,  the  bame,  112 

Mithras,  137 

,  &c.,  put  to  death,  &c.3         142 

Mitre,  the  ancient,  77 

MN,  the  ceutie  letters  of  the  Greek 

alphabet,  187,  188 

MN=650,  193,  223,  224 

mndo,    knowledge,    under- 
standing, 188,  192 
Mndo  :a=;650— n  di  holy  Man- 

daites,  follower  of  Wisdom,        193 
Mnevis,  Alma = 666',  210 

A/0  01  Om  AHMED,  the  cyclai  desire 

of  all  nations,  251 

Moedicnech,  Mother  Night,  Dec. 

24th,  135 

Moeiis,  the  Lake,  230 

Mogul  is  Al-Mag,  the  Mage,  175 

,  Ma#-a/  or  ul,  Almug-tiee, 

or  gi  eat  God,  203 

,  the,  supposed  to  be  a  lineal 

descendant  ot  Gengis  Khan,  352, 
and  of  Noah,  421 

,  investitme  by,  sought 
by  Hindoo  princes,       352,  353,  375 
— — ,  the  Gieat,  hi  the,  may  be 
found  the  Aichieiaich,         ,        370 
•  •  }  the  moral  influence  of  in- 
vestiture by,  not   peiceived  by 
oui  people,  383 

Moguls,  the,  150 

,  trace  their  pedigree 
from  Japliet,  353,  361 

Mohajee  01  Moveis— -In  the,  who 
fled  with  Mohamed,  we  probably 
have  the  three  sons  of  Adam  and 
t     of  Noah,  and  imitatois  ot  the 
thiee  fiamens  of  Home,  and  of 
the  archflarnens  of  Britain.  380,385 
,Mohamed,  28,  35,  218,  ^21&  274,  375 

* — «~?  a  Saca  or  Saceswara,          2 

.  i     ,        -a  an  incauiatiou  of  Wis-     * 

dom,  at  Buddha,  6M 

«. — — .,  thought  to  be  te  the  De- 

faiie  of  all  Nations,"     167,  251,  291 
— -— -,  the  ihbt  pioselytes  of, 
were   Eastein   Taitars,   Aiabs, 
and  Afghans,  207 


Page 
Mohamed,  the  secret  doctrine  taught 

bv,  308 

— ,  believed  to  be  a  divine 

incarnation,  343 

himself  to  be 

the  person  foretold,  344,  377 

,  the  sera  of,  347 

,  the  lineal  descendant  of, 

hdid  to  be  living  at  Mecca,    35 1 , 

352,  354,  361 

canied  his  pedigree  to 

Noah,  352 

-,  the  descendant  of  Shem, 


after  failure  of  heirs  in  the  line 
of  Jesus,  360 

9  thought  to  be  the  tenth 

A\atai,  368,  379 

,  restoied  the  ancient  pay- 
ment of  the  tenth,  371 

,  his  conquests  secured  by 

the  belief  that  he  YI  as  the  Vicai 
ot  God,  and  by  his  moderate 
taxation, 


-,  in  his  passage  through 


377 


the  heavens,  begs  Jesus  to  intei- 
cede  foi  him,  thus  placing  Jesus 
Chi  ist  above  himself,  &c.,  378 

,  causes  of  his  success; 

thought  to  be  the  piomi&ed  com- 
foitei,  379 

wished   to  restore   the 


woild  to  its  piimeval,  patriaichal 
state,  383 

>  suspected  of  having  pre- 
tended to  divide  the  world  into 
three  parts,  or  that  hk  followeis 
said  he  had,  in  consequence  of 
the  lines  of  Ham  and  Japhet 
having  failed.  Nothing  but  con- 
fusion in  Hammei's  attempt  to 
clear  up  the  claims  of  the  de- 
scendants of,  to  the  Califate,  386 

• ',  the  Sopheism,  &c.,  of, 

render  it  probable  that  he  held 
the  same  Cabalistic  doctrines  as 
Mo&es,  &c.,  39H 

,  said  to  hate  destroyed 
the  Do\e  01  lune,  an  object  of 
adoiation  in  the  Caaba ;  jet, 
fiom  the  use  of  the  descent,  he 
piobably  adopted  the  double 
ptinciple,  4^ 

Mohamedan  and  Tartarian  Co3- 
queiors,  35 

Mohamedans,  the,         35,  76,  83,  129 

,  spared  the  statues 

of  Buddha, 

of  apioselyte, 


-,  cut  off  the  ghdle 
superstition  of, 


77 


on  the  number  6,  195 

-,  conquered  the  de- 


votees of  the  two  principles,  &c.,  269 

,  said  not  to  be 

Christians,  281 

less  devoted  to 


the  male  principle  than  at 
supposed,  29 1 

,  rebuilt  the  Jew  ish 

temple,  298 

•"  ',  call  Mecca   the 
mother  of  cities,  303 


-,  had  supposed  one 


of  their  Imams  lemained— -his 
lesidence  unknown,  35 1 

call    Constanti- 


nople Room — its  monaich  Em* 
peroi  of  the  world,  360 

•  and  Christians,  the,  in 


INDEX. 


493 


Page 

iQdLity  the  same  ,  theii  mutual 
hatted,  369 

Mohaniedans,  the,  piobably  have  a 
far  non  sctipta,  though  tiarelleis 
suppose  they  aie  luled  by  the 
Koran  alone;  the  doctnue  of 
predestination,  held  b> — its.  pio- 
bable  ongin,  376 

9  the  writers  of  the 

sects  of,  hated  each  othei,  as 
much  as  the  Chu&tiaus  hated  the 
whole  of  them,  379 

1    and    Chiistians 


quail)  liable  to  misiepiesenta- 
tion,  380 

^     maintain     that 

was  &  princess,  386 


Mohamedisin,  an  esotetic,  was  So- 
pheisni,  Buddhi&m,  horn  Noith 
India, 


275 


one  gieat  cause  of 
its  rapid  success,  378 

— __ — 9  connected  with  an- 
cient mythology,  and  with  mo- 
dem Christianity,  402 

Mohamet,  97 

Momes  or  Manni  (Orn-manni)  the 
same,  268 

;>3ola— bits  of  bread  offeied  in  sa- 
ciifice,  62 

,  Hebiaice  is  Al-om,  303 

Molech— -Baal,  82 

M-om-ptha,  170,  171,  198 

Monackism  —  its     nature,     &c., 

269,  368 

Monad  is  J/w=650— di,  holy  A,  the 
holy  one,  181 

,  the,  or  unit,  point  or  jod, 

contained  all  nurabeis,  £c.,  190 

,  the,  placed  by  the  Gnostics 

at  the  head  of  all  things,  197 

,  in  its  least  quantities 

a  5  in  us  cncle,  whot>e  centie  is 
e*  err  where,  &c  ,  all  was  To  Qv, 
— what  is  this,  but  illusion  ?  445 

Mouaichs,  the,  of  Asia,  hate  a 
latioual  claim,  European  mo- 
•maiclus  not  the  shadow  of  a  pte- 
tcpce,  to  divine  right,  359 

Monasteries,  the  Chiistian,  inci eas- 
ed in  Spain,  under  the  Moorish 
sway,  377 

AfbNDAY  may  be  JMiiui  0*666,  or 
Afa=650,  208 

Mongols,— the  em pei  or  of,  ad- 
vanced fiom  la  mile  de  Salut  to 
attack  the  Calif  of  Bagdad,  de- 
claiing  that  he  found  in  the  fa- 
mily of  Abbas  none  ot  the  vir- 
tues of  the  Prophet,  390 

Monkey,  the,  called  Hanuma,  half- 
man,  180 

Moukeja,  an  aimy  of,  said  to  have 
a&sisted  Ciistna  in  his  conquest 
ot  Ceylon,  (but  Bialimin  and  ape 
01  monkey  is  the  same  woid,)  9 

Monks,  the,  use  a  gudle  with  12 
knots,  77 

1    ••  — ,  church  patronage  left 
fo,  by  laymen,  267 

— -  and  Eunuchs  probably  arose 
Jroni  devotion  to  the  mate  prin- 
ciple—  no  moQkft  among  the 
Brahmins,  but  are  among  tbe 
Bnddhiste,  269 


successors  of  the  Es- 


*enes,  &c.,  addicted  to  an  alle- 
c^oncal  Christianity,  270 

— ,  weie  not  priests  in 

VOL.    If, 


i  Page 

eailv  times,  not  being  oidained 
by  the  Popes,  280 

Monks,  the,   were  all  Caimelites 

betoie  the  sixth  centuiy,  281 
,  the  Regulars,  descend- 
ants of  the  Buddhists,            369,  370 

9  it  is  likelj,  became 

the  sole  priests,  381 

3  of  Tibet  and  of  Eu- 

lOpe,  434 

Mons  jEsar,  the,  of  Ptolemy,  230 

Mont  Maite,  59 

Montesquieu,  263 

Montes  Solumi,  the,         122,  230,  232 
Montezuma,  39 

Montfaucon,  103 

Month,  the,  shoitened  fiom  30  to 
28  01  27  days  315 

,  the  lunai,  exactly  30  days 

lone;,  befoie  the  flood,  &c  ,  316—326 
Monthly  Magazine,  the  Old,  12S,  125 
Moon,,  the,  and  Isis,  identified, 

&c.,  337 

Moon's  period,  the,  the  fiist  re- 
corded idea,  149,  150,  162,  183, 

187,  188,  213 
Moons,  the  word,  in  Enoch,  should 

piobably  be  tianslated  planets,  313 
Mooie,  on  Cipher,  185 

,  on  the  Pmanas,  351 

Morea,  the  Morns  or  Mulberry — 

sapientissima  arbor,  8 

Moirison,  Dr  ,  on  the  extent  of  the 

Chinese  written  language,  215 

Mosaic  history,  the,  travestied  in 
the  Egyptian,  11,  15—18 

found  i  n  Mexico,  34 

—China,    36 

law,  the,  the  model  of  Eu- 
ropean common  law,  37 
system,  the,                     63*  68 

and   Chnstian    mjtlioses, 

the,  in  the  Aigonautic  iny&tenes,  115 

imtbos,  the,  in  the  myste- 

iie&ofEleusis,  115,  125,  347 

.  -•,  at  Tuchmo- 

poly,  229 

.  *. ,  in  the  temple 

of  Jaggetnaut,  293 

iccord  of   the   deluge,  a 

Gentile  confirmation  of  the,          314 


-  or  Judaaan  mythos,  the,  es- 


tablished in  China,  a  branch  of 
the  fhfet  Buddhist  or  Taunc  sys- 
tem of  cycles,  396 

mythos,  the,  in  the  Tamul,  440 

Moses,   19,  20,  24,  34,  4U,  43,  44, 

30,  67,  163,  171,  202,  256 


•  was  an  Avatar,  a  Messiah, 
-,  a  Sauour, 


14 
16 

ib. 
81 
105 

179 
232 
251 
-,  God'failed  to  kill,  at  an  inn,  254 

samached  Aaiou,  302,  383 

9  with  his  tribe,  a*4ing  leave 

to  pa^&  through  the  lands  of  the 
king  of  Edom,  an  example  of 
other  emigrations,  306,  307 

•  on  the  flood,          321,  327,  338 


9  ceitain  kings  of  Egypt  lepe- 

titions  of, 
— — •   has  the  hoins  of  Jupiter 

Ammon, 
,  the  mysteries  of,  the  same 

as  those  of  the  Heathen,  ^ 
,  by  direction,  pi  actibi 

fooneiy, 

,  tomb  of,  in  Cushuieie, 

thought  to  be  a  Xpvj,-, 


-— —  and  Alexander  lepresented 
with  horns,  347 


example  in,  of  one  of 
the  chief  priests  setting  np  f<n 
himself,  \\hen  the  supreme  Pon- 
tiff and  his  Pontificate  had  be- 
come obsolete, 

initiated  into  the  polk)  of 
the  Ef>>ptSan  priests,  concealed 
fiom  his  people  the  doctnue  of 
the  immoi  tality  of  the  soul, 
,  01  Mobchus  (the  Phoenician, 


Judaaan  01  Cbaldaian) — Pjtha- 
goias  i-aid  to  have  leained  the 
atomic  doctrine  fiom ,  tlieii  doc- 
times,  with  little  exception,  ajv 
pear  identical,  3i*8 

— — — ,  ordeied  the  pnlats  set  up, 
not  to  be  touched  with  the  chisel 
— the  piobable  reason,  403 

— — ,  undei  the  law  of,  leligion 
was  confined  to  one  little  nation, 
and  a  temple  built,  &c.,  40i) 

did  not  wnte,  though  he 

might  adopt  Genesis,  II? 

9  reformed  his  tribe  by  abo- 
lishing the  golden  calf— attempt- 
ed to  be  lestoied  by  the  ten  tribes 
b>  the  calves  set  up  at  Dan  and 
Bethavon,  438 

Mosheim,  49,  60,  66,  145,  270 

•  — ,  oiv  the  double  meaning- 

of  the  Gospel  histories,         130,  131 

, — 3  ou  Robeitus  de  Nobili- 

bus,  366,  367 

Moslems,  the,  objected  to  the  cor- 
ruption only  of  the  Hindoo  leligion,  332 

Mosque— the  fiibt  Califs  walked 
baretooted  to  the,  377,  378 

Mote-hill,  the  Calvary  with  its 
cioss,&c.,  283 

Mother,  the,  of  God,  the  Vh gin,  76,  10S 

——,  the  gi eat,  of  the  Gods,          76 

,  piiestb  of,  call- 
ed Semhiii,  77,  70 

Mother  Night  (Moedienech)  on 
Dec.  24th,  135 

Motion,  the,  of  the  eatth,  had  it 
been  niteriupted,  would  ha-se 
left  physical  tiaces,  314,  315 

Mount  Blanc  —  the  flood  which 
thiewup,  312,  315,  332 

luiaus,  444 

Moriah,  Maria  (PPIO),  or 

Maia,  piobable  origin  ot,  45 

,  the  capitol,  &c ,    207 

Sion  in  the  Chersooesiih,      120 

-?  the  Mount  of  the  Sun, 

178,  225 

of  Solyma,  9 

Sohma,  the,  175 

Mountain  Tribe  of  Jews,  the,  not 
discoi eied  by  Heiodotus,  li 

Mozzotta    and    Sottana,     puests' 

91 

nirkb,  fiom  131  rkb  or  Re- 
cab,  to  ride  and  a  carnage^  for 
Mercavah, — the  chariot  of  Eze- 
hiel,  &c.,  401 

ntt^o  msh — the  celebrators  of  the, 
by  legimiue,  became  Museb,  340 

Mudion — the  sawed  stone  01  mete- 
stone  ;  hence,  peihaps,  mud,  ma- 
dam, Moth  or  Mother,  the  Eg\p- 
tiaii  name  of  Isis,  403 

MUILss666,  249,  250 

Muiu  (Moiiia  i.  e.  Maria)  =666, 

186,  223,  224 

.,  Sam-akm  or  Akm-sa,  203 

M-uin,  N-um — Mu,  Nu — Me  Nil, 
Nu  Ma,  the  Me  Ne,  224 


494 


INDEX. 


Mullei's  Uuheisal  Hilton, 
Mummy,  Monia,  Mnmia,  Amoniia, 

fioni  Amomum, 
Muudditcs,Nayoiceiifti,Na£Ouieans, 

01  Chustiaiift,  the,  ot  St  John, 
Mundoie, 
.......  —  ,  a  Pontiff  01  Pope,  once 

at,  373, 

Alumcipjd,  the  lights  of  the,  how 

acquued, 
Munio,  Mi  J  ,  on  the  monogiam 

XP,  found  HI  the  catacombs,  &c  , 

of  Rome,  but  m  use  longbetoie 

the  lime  of  Chi  ist, 
Muscovites,  the,  \voishiped  Isis  and 

Hoius, 
Alices,  the,  01  Savioms,  of  Gieece, 

why  nine, 

Music    connected    with    leligion, 
233, 

-  ,  poetiy,  and  painting,  clashed 
with  danctn§,  by  Aristotle, 

-  ,  Pythagoiean  piaisefa  of, 
Mubselmans,  the,  302, 
itlus&ulman  leligion,  the,  held  to  be 

the  completion  of  both  the  Jew- 

ish and  Christian, 
Mirqp"'*    iiom    the  Celtic  woid 

unst  01  wise,  signifies  knowledge- 

is  the  ladical  of  htstoty  01  mys- 

t&y,  with  the  sacied  M  piefixed, 
Mv6o$  and  (Avs-ypiov,  the,  what  aie 

the  Mythos  and  the  Mystuy  ? 
M-\iu,thevmofM,  186, 

Mylians,  the,  of  Lycia,  called  Soly- 

mi,  Telmissi,  and  Teiimllians, 
Wyii—  a  stone, 
Rlysteiy  is  a  mythos  —  M-ibtoiy— 

pei  haps  1-stoiy-Om,  the  stoiy  of 

Om, 

-  ,  the,   the  secret    doctrine 
taught  by  Pythagoias,  by  Jesus, 
and  by  Mohamed, 

Mystenes  —  plays  of  the    time  of 
Elizabeth, 

-  ,  the  ancient;,  consisted,  in 
pait,  ot  a  knowledge  of  the  Load- 
stone, Compass,  Telescope,  &c,3 

-  ,   plays,   in   the   middle 
aces,  so  catted, 

,  out  of  fashion  —  the  lace 


406 
212 

G6 
206 

422 
434 

341 
110 

286 
298 

425 
426 
303 

397 

299 

308 
242 

180 
279 

187 

308 
233 

246 
299 
333 
341 


ot  man  has  oufi  un  them 

,  at.  such,  lost  by  the  es- 
tablishment of  the  sect  of  Paul, 

,  if  evei>  pei  son  who  was 

admitted  to  the  high,  uas  ad- 
mitted to  the  sacied  caste,  we 
need  not  seek  for  a  leason  for 
concealing  the  doctrines,  439 

•  "  •  ,  or  seciets — the  Eucha- 
iist  used,  pei  hap b  in  all  nations, 
as  a  pledge  of  keeping  the;  it 
•was  foi  bidden  to  wnte,  01  even 
to  speak  about  themt  441 

,  Chri&tian,  tTtie  secreting 

of  the,  uas  an  attempt  to  restoie 
the  seciets  of  Paganism,  442 

,  when  communicated  to 
too  many  pei  sous,  the  icspect  foi 
them  ib  lost,  443 

Mystics,  the,  136 

Mjthie-cychc-miciocosimc  system, 
the  gieat,  suspected  to  be  the 
foundation  of  the  systems  of  all 
nations,  445 

Mythology,  the,  ot  the  Brahmms, 
Chinese,  Japanese,  &c,,  had  that 
of  the  Sacse  as  its  basis,  267 
,  of  the  Gentiles- 


one  class  ha\e  made  it  into  a 
histoiy  of  men,  anothei  luve  de- 
duced fiom  it  moral  huths,  410 

Mythos,  Chiibtiau  ^Chiestian,)  the, 

10,  14,  1(J,  34,  36 

,  simiLuity  of,  in  Tibet  and 

in  Rome,  119 

,  almost  every,  has  the  same 

immaculate  conception,  &c  ,  &c  , 

119,  133,  307 

.  .         ,  the  same,  pie\ailed  in  al- 
most every  countiy,  136 

,  of  a  ciucified  Savioui  01 

Messiah,  171 

,  the  Chinese  have  the  whole, 

2I5S  314 

,  \\hen  the  mind   of  man 

outgiew  the,  it  assumed  a  new 
shape  —  vulgm  Christianity  and 
vulgar  Mohamedisiu,  308 

,  a  geneial — the  object  foi 

which  it  was  foimed,  309 

,  instead  of  histoiy,  con- 
tinued, as  in  the  case  of  Rome,     313 

,  the,  piobably  foimed  fiom 
a  knowledge  of  thepiecesszo?i  and 
of  the  pet  lods  of  the  comet ,  328 

-,  the  Chiibtian  ot  Judzean — 


all  connexion  with,  omitted  by 
advocates  of  the  modem  date  of 
the  present  system,  335 

01  histoiy  of  a  peison,  made 

into  a  song,  and  sung  or  iccited,  340 

,  allMstones  accommodated 

to  the,  341,  430 

',  the,  visible  in  the  twelve 
Csesais,  like  the  Lucuniones,  and 
the  Imams  of  All, 


-,  the  Mosaic,  set  up  by  tiibes 


315 


f  loin  India,  in  vaiious  places, 
particularly  in  Egypt,  362 

• ,  icmains  of  the,  visible  in 

every   countiy,    in   the    sacied 
names  of  places,  373 

,  the,  piobably  caused  seve- 

lal  conquerors  to  arise,  375 

,  an  universal,  once  pi  mail- 
ed; arose  fiom  chcunustances; 
founded  on  the  miciocosmic 
piinciple,  430 

— ,  the  cjchc— five  lecords  of 

the,  440 

,  Jewish,  the,    10,  34,  36, 

40,  171,  173 

,in  China,  &c,, 

19,  36,  97,  357 

,  in  Mexico, 

28,  34,  36,  37,  134 

• - Mexico 

and  India,  206,  357 

of  Moses,  all  the,  found  at 

Tri  petty,  So  9 

Mythoses,  all  the  sacied,  were  in 
rhyme — unwritten,  225,  426 

,  the,  of  Jerusalem  and 

Eleusis,  the  same.,  390 


Nabathseans,  the,  Mandaites,  Na* 
zouieaus,  &c»,  218 

Nabouasbai,  the  BSU,  &c.,  of,  313, 

316,  317 

Nadir  Shah  an  Avatar,  207 

,  Netzh,  Nitz,  Neemz— Ne- 

rutz— 650,  ^b, 

Naga,  01  Hag,  31 


Kcc 

Nagualism,  an  Ameiican  doctniie,      *i, 
Nails  diiven  at  Rome,  and  in  the 
Etiwcan   temple  of   Nuitia,  to 
iccoid  tune,  340 

Naked  (Adam  and  Eve),  mean  ins; 

of,  245,  246,  253. 

Kama  Sebadiah,  116' 

Nandieb,  130 

Nannacus,  ^  18,  20 

Napoleon — the  monomania  of,  344,  375 

told  Caidinal  Fesch  he 

saw  "a  stai,"— declaied  to  the 
Egyptians  that  he  was  a  Mohame- 
dan — in  St.  Helena  a  decided  ja- 
tahst — his  actions  bespole  men- 
tal alienation,  358,  Jf>i> 

was  Empeioi,  not  meiely 

a  king,  why,  3('d 

-,  \\iib  cuiious  to  know  the 


174 

118 


cause  of  the  vvondeiftil  .success  of 
Alohdnied, 

Nar-ay-ana,  ftom  net  (n\ei  ui 
watei)  and  Ili  —  "IE  tamed  i'i 
01  on  watei," 

Natayen,  the  Loid  Hdiec-sa, 
Naszireddin  de  Thous,  (the  gieat 
a&tionomei)  —  why  he  deliveied 
the  I&hmaelites  and  the  Calif  into 
the  hand  of  the  Khau  of  Taitaiy, 
he  exhibits  a  pei  feet  pictme  of  a 
leuewed  Daniel,  «&c.,  382,  383 

Nathan  (the  Pi  ophet)  ,  1  80 

Nations,  the  division  of,  into  72, 
named  in  Gen.  x  21,  and  allud- 
ed to  in  Dext.  xxxii.  8,  accoid- 
mg  to  the  number  of  the  Angels 
otGod,  409,  410,  'Uo 

Natuiahsts—  their   discovenes    by 

means  of  the  micioscope,  398,  42D 
Natuie,  all,  a  chain  of  trinities*  the 
Marrfpeisou  of  the^,s?,  wa&  the 
first  person  of  the  second,  and  so 
on  ad  infinitum;  thus  all  uatute 
was  God;  thus  God  was  na- 
twe,  :^(j 

Natzii  ,  01  flower  of  Nazaieth,  Je^ib 

a,  193,  239,  240,  24;5 

--  ,  the  language  of  the,  242 

Naubanda,  Mount  of  the  Ship,  292,  411 
-  ,  ship-cabled  mount,  204, 

333,  3JI 

Naututz  —  Neios—  the,  24,-i 

Navarette,  M,,  F.  de,  .      30 

Nazaiene,  Jesus  called  a,  44,  210 


Nazaienes>,  the,  the  Gospel  of, 
-  or  Ebiouites, 


60, 


Socinians,  and  most  of  the  Uni- 
tarians maintain  that  the  stoiy  of 
the  Magi,  &c.,  is  spurious, 

Nazaieth, 

,  Jesus  of,  50,  51, 58,  93, 

109,  112,  119, 

,  a  town  of,  probably,  iu 

India, 

,  the  real  Jesub  of,  not 

ciucified, 

,  the  monastic  institution 

of, 

,  signifies  a  flower,     239, 

Nazarite,  Jesus  a,  44,  240, 

— - — ,  John  the  Baptist,  a,    66, 

Nazir  or  Natzir,  a  flower, 

Nazoieens,  Nazouieaus,  Mandaites, 
or  Chiibtians  of  St.  John,  the, 

• ,  followers 

of  wisdom,  193, 

44, 


Neagorus,  Thomas, 


122 
115 


204 
240 
449 
449 
45 

CG 

218 

240 

86 


INDEX. 


495 


Page 

Nebuchadnezzar  built  the  walls  of 

Babylon,  317 

Necia,  74 

NegiOj  the,  of  the  Uppei  Ganges, 
may  ha\e  impioved  in  faculty— 
f      become  scientific  befoie  his  foini 

was  moulded  into  that  of  Custna,  363 
— — ,  piejudice  against  the  possi- 
bility of  a,  being  leained  and  sci- 
entific, 364 
Nej^ioes  and  beaided  men  found  in 
Amenca,  35 

,  Afncan,   pei haps,   would 

not  find  it  too  hot,  if  the  planes 
coincided,  445 

Neith— wisdom— Isis  so  called,         300 
Neketali,  in  the  Caiibbee,  means 

dead,  29 

Nepaul,  7,  33 

and  Tibet,  in,  theie  are  the 

Pope,  his  Monks,  and  a  crucified 
God,  122 

Neibudda,  the,  206* 

Neio,  claimed  to  be  the  Tenth  Ava- 

tai,  54 

Neios,  the,      29,  138—140,  141,  188 

— ,    an    intercalation    in 

over  y ,  of  287*.  1  m.  42$.,  1 43 

,  Nauiutz,  243 

-   '•' — ,  the  inventors  of,  pio- 

fouudiy  skilled  in  astionomy, 
may  have  calculated  the  peiiod 
of  a  cornel,  313 

'    •  ' — — ,  said  to  have  been  in- 
vented by  the  Chaldaeans,  330 

— ,  several  icligions   had 

their  origin  in  the  cycle  of,  356 

,  and  the   palm,  as  a 

niCAsuie,  descended  with  the  fhst 
pontifical  lace  from  before  the 
last  of  the  thiee  floods,  404 
Nessos  horn  Nestos,  200 
Nestoiiau  Chustians,  the,  10 
Nestoiians,  the,        ^         60,  127,  218 
9  received  the  Gos- 
pel of  the  Infancy,                         96 

,  believed  J  esus  Chi  ist 

was  a  portion  of  God,  208 

,  the  Chiistians  of  St. 

Thomas,  said  to  be,  id. 

,  the  Tartars  so  call- 


ed, are  folio  weis  of  Cristna,  and 
tm  the  woids  Hom-Mani-Pema- 
Om,  229 
Nestorius,  32 
,  his  heiesy  was  Buddh- 
ism,                                           357 
Neuman,                         148,  149,  218 
Nevis,  Mount— close  to  Bei ego- 
nium— probably  meant  also  Ba- 
lis  and  Navis :  it  was  the  centre 
of  Scotland,                         411,  412 
New  Grange,  the  Linga  in  the  cave 
at,                                              262 

Trojan  wars,  a  belief  in,  &c.,  339 

New  Troy,  Borne—the  same  mis- 
chief to  happen  to,  as  to  old 
Troy,  0. 

New  Troys,  &c.,  136,  195,  303 

Newton  (Sir  Isaac),  316 

9  on  the  peiiods 

of  the  comet  (of  1680) ,  326 

»- — •,  proof  of  the 

folly  of  a  learned  man,  in  the 
works  of,  333,  358 

; ,  and  Whistou— 

their  conclusion  with  respect  to 
the  Jewish  and  Egyptian  raea- 
suie,  &c.,  405 


Page 
Ncwtons  and  Lockes,   from  the, 

dimn  to  the  idiot,  407 

Ng,  a  Chinese  letter,  answeis  to  the 


Hebiew  om, 
Nice,  council  of, 
Nicene  Cieed,  the, 
Nicephoius, 

Callistus, 


192,  224 
80 
42 
121 

125,  126,  260 
220 


Nicol,  Mr., 

Niebuhi,     26,  27,  56,  137,  138, 
141,  233,  241,  334,  371—375,  432 

— ,  on  kings  ot  Rome— as- 
trological peiiods,  134 

• ,  on  the  tenth  levied  by  the 

Romans,  266 

•'•'  ,  on  the  Roman  kings  levy- 

Ing  a  tenth,  &c.,  371 

,   on   the  Tuscan  Lucu- 

mones,  373 

,  on  the  Vectigal,  and  the 
mode  of  leasing  it,  374 

• exhibits  his  ignoiance  of 

the  Roman  and  Gieek  wiiteis , 
obseives  on  the  mythos,  &c.,        375 

,  his  history  is  lathei  a 

critical  dissertation,  376 

,  on  the  diains  fiom  Lake 

CopUs,  381 


-,  on  the  landed  tenure  of 


Italy— that  all  landed  piopeity 
belongs  to  the  State,  and  that  the 
conqueror  acquues  a  title  to 
it,  ^  t  391 

says,  eveiy  city,  in  the 

West,  fiom  Tyre  to  Gades,  had 
a  senate  and  general  assembly; 
and,  that  all  the  confederacies  of 
eaily  nations  were  based  on  le- 
ligion,    Hence  the  initiated  or 
sacied  caste  had  lule  over  their 
fellow-ci  eatm  es,  393 

•  •  •         ,  on  the  Roman  Jugerum, 
&c.,  406,  407 

,   on   eveiy  Caido,  &c., 

being  aTemplum,  410 

,on  the  nobility  of  Athens, 

tiacmg  their  descent  riora  prin- 
ces, &c,,  of  the  heroic  age,  418,  419 

,  on  the  twofold  principle 

on  which  the  tribes  in  ancient 
states  weie  constituted;  his  ig- 
norance of  the  Sacerdotal  Go- 
vernment, &c.,  420 
ii  i  9  on  the  ancient  pseudo- 
histories  (but  real  mythoses)  of 
Italy,  all  in  poetiy,  427 

,  on  the  Alban  and  Latin 

families— on  the  legions,  and  on 
the  whole  assembled  foice  being 
72,000;  "the  legend/1  he  says, 
"peeps  through  this  wantoning 
in  typical  numbeis ;"  but  he  asks 
not  the  meaning  ot  the  legend,  433 

,  did  not  undei  stand  the 

system  ot  Isopolity,  434 

,  con&ideied  every  thing 

to  have  taken  its  lise  fiom  the 
date  of  the  Roman  city  01  state 
— hence  his  explanation  of  the 
constitutions  of  the  Romans  and 
Giecians  is  a  chaos,  435 

Niemeyer,  43 

Me,  the,          21,  211,  230,  239,  385 

9  the  sacied  name  of,  was 

Augustus,  54 

,  the  Uppei,  once  called  Siudi 

orAbba-Sin,  181 
Nilometei ,  the,  at  Cairo,  403 
, „ — ,  the  cube  of,  200,0  00 


multiplied,  gives  the  length  or  a 
geogiaphical  degree,  40  fj 

Nimiod,  10,  24,  36,  42,  52,    ,44 

-  -  ,  on  ruleis  from  Adam  to 

Nimiod,  13" 

-  ,  on  seciet  names  of  Borne 
and  Athens,  212 

-  ,  on  the  eharactei  of  Autony,  34  f 

-  -  --  an  Alex- 

ander, 348 

-  ,  on  Magical  heads,  &c.,         349 


&c., 


on  Chailemagne's  leign, 


,  on  Nestoiius's  heresy,         357 

-  ,  on  the  Exodus  or  going  out 

of  all  nations,  436 

Niord  —  Neith   or  Wisdom  —  the 

Logos  ?  3Q( 

Nis  01  Sin  =360,  Bacchus  01  the 

Sun,  288,  29'^ 

Nisan,  104,  105 

Noah,  12,  13,  15,  17,  18,  27,  133S 

253,  354,  359,  360,  377 

-  called,    by  Beiosus,  Sagan 
Ogygisan,  J 

-  ,  his  grandson  Kaesar  or  Csesai  ,    24 
—  ,  icons  of,  in  India,  122 

-  and  his  Wife,  a  xniciocosm  of 
Brahme  and  Maia,  181 

-  ,  then  3  sons  a 
microcosm  of  the  Tiimurti,  181, 

397,  398 

-  enfeoffed  the  whole  world  to 
his  thiee  sons  and  their  children, 

266,  399,  400 

.....  saw  the  earth  became  in- 
clined, &c  ,  310 

-  foresaw  that  destruction  ap- 
proached, and  buried  the  sacied 
books  in  Sephoia,  311 

-  ,  the  flood  of,  2349  [2348  '] 
yeais  B.  C.,  314,  327,  332,  334 

-  -  ,  probably  the  Xisuthius  of 

Berosus  and  Abydenus,         321,  322 

-  .....  ,  supposed,  by  T/etzes,  to  be 

Osnis,  324 

—  ,  the  flood  of,  took  place,  ac- 
coiding  to  the  Samautan  cluo- 
nologj,  in  2926  B,  C.,  or,  in  the 
fifth  i  evolution  of  the  comet  (of 
1680)  backward,  <  327,  332 

"  ",  if  a  gieat  prince,  living  near 
the  Caspian  Sea,  nothing  iinpio- 
bable  in  his  building  a  laige  ship 
and  saving  his  family,  &c,,  in  it, 

329,  J3r, 

-  ,  divided  the  world  among  his 
thiee  sous,  345,  372 

-  ,  the  empeioi  of  the  whole 
woild,  35^ 

-  ,  held  to  T>e  the  first  divine  m- 
cai  nation—  he  was  the  ni  st  Arch- 
ieiaich  over  the  whole  woild,       361 

-  ,  by  the  Mystics,  made  to  live 

in  both  woilds  ,  why,  397 

-  ,  accoidmg  to  the  mythos,  he 
had  a  light  to  the  supremacy, 
in  consequence  of  Cain's  mis- 
conduct, 398 

-  ,  Buddha—Divine  Wisdom  — 
incarnate  ia,  ^  400 

-  ,  the  Snpierne  Pontiff  —  all  the 
claims  of  Mugs  to  divine  right 
have  descended  fiom,  407 

Nobilibus,    Robertus   de>    turned 
Biahmin,  259 

and  Romish 


3*, 


missionaiies — their  success  in 
South  India  and  China, 


INDEX. 


Noca,  the  pionoun  1,  in  Peru, 


Koe;,  Chiibtmas-day, 

Svolagh,  Chnstmas-daj' 

\omade  tubes,  the,  of  Afnca  and 

Asia,  all  hate  a  language  called 

Aiabic, 


Pago 

229 

18 

S3,  99 


274 


the  policy  of, 

against  appropnatiuu  ofr  lands  in 
peipetmty,  282 

Noums  Victor  cum  Aurello  Victore, 
Ac.,  320 

NO02,  AAKOS,  and  MOAK02, 
mnitf  and  strength  attending  the 
^od  Pan,  425 

Xoide-ioy,  North-king,  the,  291 

Voidoreys  and  Sodoieys—  the  Nor- 
thems'and  Southerns,  the  VTebt- 
;;rii  islands  dhided  into  the,  291 

Noitnaudy,  conqueied  by  a  tube  of 
Scaudina\iaus  or  Noithmen,  275 

No'iuansoi  Noithmun,  ^      2t>9 

--  and  Saxons  in  Biitain, 
Jite  the  Pstnuans  and  Plebeians 
In  Rome  —  two  nations,  392 

Non.  a.,  Caidinal,  on  the  length  of 
*tit.  jear,  &c.,  320 

No«  tli"  India,    10,  19,  31,  35,  36, 
40,  135,  136,  162,  171,  173,  207, 

225,235,238,282,  300 
...........  ,,  mythos  of,  hi  Itlexico, 

28,  34 

--  ,  Chaldee  language  of, 

128,  166 

-  ,  the  empheof  Pandea, 
rnit  established  in,  253 

-  ,  the  gi  eat  mici  ocosm  of,  275 

-  ,  the  Jewfe  of,  expected 

:  kingdom  of  Caesar,  why  ?  345 

-  01  Tartaiy,  1,  2,  7,  28, 

136,  203,  221,  376 
Xoithem  Pacific  Ocean,  the,  30 

Noithmuie,  Mr.,  on   a  univeisal 

language  of  figures,  220,  221 

Noiivaj  —  Nor-ia—  the    Sea-kings 

pjobably  from,  291 

Nutation,  the  origin  of  —  by  calculi 

n  cowiies,  "     190—192 

--  ,  the  ait  of,  213 

Notes  bj  the  Editot.    See  Editor. 

Nothing  ttew  imdei    the    sun,'* 

bolomoii,  peihaps,  light  111  a&- 

aeitiug  theie  \\as,  445 

Not:  e  Dame,  the  Vii  gin  J\!  ai  y,  97 

Nou  RO&E,  i.  e.  Neros  or  Namutz, 

of  the  Persians,  243 

Nousareans,    the,    calculators    ot 

time, 
Nu,  Nh  or  Noah,  and  Nh—  Afa 

650,  187,  223,  224 

Nubia,  9 

S'vdvm   corpus  ,    meant  wncaveied, 

nithout  aimoni,  304 

*\'utlui»  Tetupui  t/ccurrit  Ecclewce, 

54,  75,  417 

Nunid,  60,  64,  74,  77 

--  01  Menu  01  Minos,         180,  187 
Pallas  bent  him  the 


141 


Aucile  tioiu  heaven,  immediately 
made  fioe  otheis,  that  the  tiue 
one  might  not  be  known,  440 

--  Poiapilius,  53,  62,  68 

-  's  collection  of  the 
Roman  year,  320 

•  -  "  -  ,  when  he  became 

v'oveinoi  of  Rome,  probably  found 
the  btate  luled  by  a  portion  of 
customs  and  laws  of  a  pi  e\  ions 
prove  rumentj  and  arranged,  &q,,  435 


Number?  and  letters,  all,  describ- 
ed b)  rijjht  lines, 

,  the  sacied,  and  Cycles, 

theonginof,  " 

,  pacied,  connected  with 

JMagic — hovvuuceittin, 

— ,  /w^— some  supposed  to 

bt  mcie  ho  than  otheis, 

Numcial  sjiubols,  in  the  unspoken 
lau^mge  of,  vw  might  be  /os, 
and  106  miyht  be  sor, 

,  o*  the  Syna- 
gogue Hebicw,  tLe  * 


396 

432 


174 

223 

400 

ir»3 

234 

symbolic  language,  the, 
viould  continue.  loni»  fAed  ,  was 
piobably  co-extent  e  and  coii- 
tempoiaiy  with  the  Dmidical 
buildings  found  all  o\er  the 

Gurnet  teal  /07JM,  the  influence  ot, 
in  the  atatefe  of  antiquity > 

,  Symbolic  wilting,  in  a 

dowuwaid  direction,  oirgiow- 
iug  into  hoiizontal  Alphabetic 
wilting,  would  be  almost  unin- 
telligible when  fcpokcfn— as  rtts 
might  become  sar,  &c  ,  435 

language,  t!je  paucity  oi 

woida  in  a,  j equate  to  cany  on 
the  common  affans  of  life,  less 
than  in  daily  use  in  China,  436 

Nun,  a,  in  Chinese  Pekewnc,  in 
Sanscnt,  Bhagim,  218 

Nwtf'm&,  the,  ot  the  Romans,          147 

Nuns  (Papist)  the  same  in  China, 
Italy,  and  Tibet,  2 IS 

—  piobabiy  aiobe  in  opposition, 
&c.,  269 

N-un,  203,  01  N-irin,  224 

Nyayn  philosophy ,  the,  427 

•  »  i1*  the  negati\e  particle  and 
the  Hebrew  ttf »  is,  meaning  not  is 
01  not  inse9  and  ft»  w,  existence ; 
it  is  the  negative  of  Yeye  the 
the  followers  of,  were  tho&e  of 
the  female,  428 

is  the  Hebrew  and  Sanscnt 

n*n*  tcuL  with  the  Celtic,  Saxon, 
and  Sanseiit  nogatue  to  convex t 
it  into  a  teira  of  zeproach  — 
Atheists— tiie  doctiine  of  the  un- 


429 


0,  in  Syiiac,  Push  to  or  Tamul,  is 

the  emphatic  ai  tide,  250 

—  ,  total,  al-tat,  4  r's=600—  cycle 

of  the  net  os,  "  191 

O'Brien,  the  Phoenician  Ireland  of>  262 
O'Bnen'b  Dictionary,  82 

Oak  and  Beech,  the,  ga\e  out  oia- 

cles  at  Dodona,  165 

Oauoes  the  sauie  as  John,  137 

Ob,  seipeut,  the  recurring  cycle  of 

72,  182 

Oheliscal  pillar,  the,  called  Omd, 

i.  e.  om-di,  emblem  of  the  holy 

Om,  415 

Obelisks  and  Dingle  pillars  in  front 

of  churches,  at  Rome,    92,  261,  402 


Ockic\,  oil  the  Asheia  or  Zacal,  379 

Oconnoi,  Mi.,  230 

Octax  HIS,  Augustus,  54 

• •  Ccesai,  united  the  offices 

of  Pontitex  Maxlmus  and  Em- 

peior,  56 

OctaviiivS,  thej  of  Miuutius  Felix,  116 


weie  Linga?,  93 

Ocaias  01  Caru%  14 

Ockley,  on  the  Califs,  &c.,  377 


Oden  is  Adonis  in  Syriac,  250 

Odhal  or  Udal  (hence  allodiaPj 
laud  tiee  from  tax,  28! 

Od*n,  4,  300 

CEdipus  Judaicus,  on  the  Paschal 
Lamb,  106 

CEfceia  Geola,  month  of  January,     135 

Ofleiinqs,  \othe,  85—87,  91 

Oga — an  e.\ploiei,  225 

— — ,  a  name  oi:  wisdom  or  Mi- 
nena,  21^ 

Ogam  01  Aghani,  the,  of  lielaml  and 
India— the  letteis  of  Om,  having 
the  names  of  tices,  291-f 

Ogham  flush)  and  Acham  (Saus- 
cnt)  the  same,  153,  22Ci 

.. is  the  Scandinavian 

oi  Saxon  Rune,  215 

• chaiactei  and  Arabic  lan- 
guage, the,  a  book  found  in,  220 

,  the  God  of  Wisdom,  224 

,  the  language  or  letter  <jj 

wistloM,  22," 

Ogilvie,  Di.,  on  Plato,  446 

Ogurn  Ciaobh,  "the  bianch  wii- 
ting/'  153,  221 

Ogygeb,  the  flood  of,  314,  338 

— '• ,   took    place 

4648,  B.C.,  and  might  thiow  up 
Mount  Blinc,  Chimboiazo,  &c.,    332 

— ,  testimony  of 
Vauo  lespecting,  338 

Os?ygisan  Sagan,  Noah  so  called,         3 

OirfltcAe  Samhna,  the  night  of  Sam- 
han,  32 

Oil,  anointing  with— Extreme  Unc- 
tion, 72 

Oin  oi  am,  answeis  to  the  Chinese 
lettei,  /is,  192,  224 

"O  Lamb  ot  God,  who  takest  a\\a. 
the  Pins  of  the  iioild,"  55,  87, 

104,  106,  108—11' 

Old  Man  of  the  Mountain — his  le£- 
tei  to  Leopold,  duke  ot  Austria, 

347,  348,  38** 

— ,  the,  claim- 
ed all  power,  as  the  khan  of  Ca- 
lacoium  did,  and  as  the  Sheiilie 
of  Mecca  still  does,  388 

,  why  so  called,  whatever 

his  age,  3Sy 

Old  and  New  Testament,  literal 
meaning  of  the,  130 

Olen,  first  celebiated  the  God,  at 
Delphi,  with  song, 

• ,  on  ihymes, 

Oligaichieb  of  an  odious  de«crip- 
tion,  in  Gteece,  degeneiated  fiom 
the  aiistocracy, 

TO^P  olme,  Alma  Venus,  Mothci 
of  the  Gods,  168 

Ol-om-ris,  tlnee  Gods,  the  same  ab 
Hom-eteuli,  2^ 

Olympiad,  the  fast,  313,  31-1 

Olympias— ' -mothei  of  Alexandei- — 
is  called  Rukia  by  the  Persians, 

346,  347 

Olympus,  21 

.— *  •  '  ,  each  independent  tern- 
toiyhadits,  136 

- - — ,  an,  in  most  old  towns — 


16  j 


411 


INDEX. 


437 


Page 

as  at  Carabiidge  and 
Oxfoid,  276 

Ohmpus,    an,    in    evei>    countiy 
xvhich  had  any  preteiifaioiib   to 
'  have  a  Saviour,  3il 

Om,  23,  34 

— — ,  the  tree  of  the  sacred,          65,  83 
— — ,  meaning  of  the,  of  Egypt,  &c., 

the  uever-to-be-spoken,        167,  342 
— ,  Om-Amet  01  Om-Amed,  the 
desire  of  all  nations,    167,  207, 

251,  291,  401 

— — ,  meaning  of,  lost  to  the  In- 
dians, 170 

—  of  India,  from  Mia  ?  196 
— ,  the  sacied  Buddhist,         207,  299 
OM,  not  IEUE,  the  woid  nevei-fo- 

be-spoken  by  the  Jews,  170,  171 
Om  oi  Aramou  of  Egypt,  174 

—  oi  lorn,  meant  360  days,  302 
Omadius,                                      19,  23 

,  Bacchus,  302 

Orabri,  the,  53 

Omen  (monogram),  224 

Ometeuchtli,  the  same  as  Bacchus,    23 
Omraaides,  the,  weie  Avatars,         207 
Omm  alcoia— la  Meie  des  Villes— • 

Mecque,  303 
OMM  Alketab— Mere  du  Livre,  &c  ,  302 
,  lr  chap,  de  1'Alco- 

ran,  303 

Ominia,  the  family  of,  leigned  at 

Gianadd,  in  Spam,  384,  385 

Om-nu-al,  (Immanuel  of  Isaiah,) 

23,  170,  401 

Omot  ca,  the  Hora-eyo-ca  of  Mexico,   28 
OM  HAS  KOFfi,  the  three  sacred 

\voids  used  in  the  mysteries  in 

the  Eleusmian  mysteiies,  197 

Omphalos — M-phalos,    loni,    the 

centre,  £c ,  224 

Omphe,  the,  of  Greece,  174 

On  or  Heliopolis,  110 

—  or  the  feuti,  the  city  of  Destruc- 
tion, 162,  174 

ON  means  the  generative  principle, 

174,  181 

One  is  On  increasing  or  decreasing, 
like  the  coats  of  the  Onion,  ad 
infinitum,  either  way  ending  in 
illusion,  437 

<3mo»,  the,  from  the  similarity  of 
it«  coats  to  the  planetaiy  spheres 
— fiom  being  sacied  to  the  Fa- 
thei  of  Ages,  was  called  aiwuv 
— h  adored  in  India,  and  foi- 
bidden  to  be  eaten,  437 

,  (in  Hebiew  CW  sum 

or  nttf  sm,)  aj)erfect  emblem 

of  the  disposition  of  the  heavens,  438 

Onkelos  (the  Targum  of)  foietells 
the  Messiah  twice,  171 

— — >  for  Ala- 
rat,  uses  Kaidu — that  of  Jona- 
than, by  metathe&is,  calls  it  Kad- 
run,  411 

"Ouly-begotten,  the,"  72 

Oi'ornacihe  [ Qnomacritus ] ,  the 
compiler  of  the  Hjmns  ot  Or- 
pheus, 97 

Ophites,  Evites,  or  Hirites,  31 

O"**  and  o<^>;$  anciently  one  woid, 
and  meant  Logos  and  Serpent, 
and  thus  the  serpent  catne  to  be 
regaided  as  the  wisest  of  ani- 
mals, 437,  438 

Otaiium,  an  Araict,  79 

Order,  our  word,  from  Tltf  ord,      439 
VOJL.   II, 


c 
Oidmatiou,  (%sipQrwta,  which  see,) 

68—71 

— •.. 9  nothing  but  initiation 

into  the  mysteries,  270 

Oiiental  Pontiff,  the,  has  probably 
resided  at  Oude,  Agra,  Benaies, 
Delhi,  Mundore,  &c  ,  373,  422 

Oiigeo,    4,  46,  80,  89,  130,  171, 

172,  448 

•,  the  foundei   of  monastic 

life,  47,  269 

against  Celsus,  95 

taught  the  Platonic  Gnosis,  270 

-,  &c ,  implicated  m  mythic 

supeistition,  "         349 

,  Clemens,  and  the  highei 

order  of  Chiistiaus,  taught  the 
mysteiies— not  known  to  Paul  or 
his  folio weis — yet  Ongeu  and 
Clemens  acknowledged  Paul,        440 
Oiigin,  the,  of  languages  and  letters, 

254,  255 
Oiomasdes,  the  Good  Principle,         83 

,  light,  106 

Oiontes,  the,  19 

Oi  phge,  les  hymnes  d%  97 

Oipheus,  56,  97,  256 

,  the  360  gods  intioduced 

by,  319 

Oitelms,  Abiaham,  3 

Qrugallu,  the  piince  of  the  Gallu  01 
Gael — same  as  the  Cal  of  Ui  or 
Uiii,  289 

Oru  Gallu,  the  Gael  or  Celtic,  from 

the,  294,  295 

Oius,  14,  16 

or  Aur,  God  of  Day,  99 

Apollo,  on  the  month,  as  30 

days,  321 

Osci,  the,  were  TUsci — THE  Us- 

cans  or  Tuscans,  300,  436 

Osms,  7,  14,  16,  34,  103 

— — — ,  death  and  lesurrection  of, 

25,  59,  104,  106,  122 

,  Adonis,  Bacchus*,  all  incai- 

nate  Gods,  98 

,  son  of  Cores  oi  the  Holy 

Viigm,  99 

— — ,  a  personification  of  the  Sun,  100 
— — ,  murdered  by  his  brothei 
Typhon,  102 

,  scattered  membeis  of,  search 

for  the,  136,  142 

— — ,  sacred  cycle  of,  of fourteen^    163 


called 


in  He- 


204 


mew  numeralss«650,  210 

O-sii-U  and  Iswara,  Sir,  Sieui ,  &c., 

from,  300 

Osiris,  supposed  to  be  the  same  as 
Noah,  324 

and  T)  phon,  about  the  times 

of,  or,  about  the  deluge,  au  alte- 
idtion  in  the  length  of  the  month 
and  year,  326 

Ossiau"  (the  bard) ,  the  son  of  Cm,  293 
~— ,  his  poems  a  series  of  epics, 
and  like  the  ti  agedies  of  JEbChy- 
lus   or   the   histoiical  plays  of 
Shakspeare,  293 

Ostia,  62 

,  thettiodern  Mass,  91 

mntWf  Ostrt,  Eostre,  59 

Othmau  or  Omar,  the  folio  weis 
of,  291 

4  A 


Othmau    redacted  the  Koian  —  no 

bettei  than  a  forgen, 
-  ,  after  the  death  of,  the  Ca 

lifate  split  into  paities, 
Ondc  01  Youdia, 
Ouj?m  (ogham)  circles, 
OvpowwoXiy,  the  holy  city  Home, 
Ouseley,  Sir  \V,,      165,  189,  203, 
Out-caste,  the,  274, 

Ouveioff  on  the  Mysteiies  of  Eleu- 

bis, 

Ovid,  67,  74,  79,  90, 

Owl,  the,  the  fiist  nguie  ot  the 

hierogljphic  alphabet,  192,  205, 
Ttf  02,  PaikhmM;  1/1  voce, 


206 
225 
145 
240 
283 

440 

114 

221 
132 


Pachacama,  Pi-akm-cama,  i  e   Pi- 

Acham,  37 

Pachacamack,  3 1 

Pacmc  Ocean,  the,  25 

1  the  Noi  thei  n ,  39 

Pad  or  PD,  name  of  Adonis,  of  the 
Po,  Don,  and  Ganges,  and^iewr 
of  forms,  162 
Passtura — woiks  in  the  temples  of,    381 
,  the   finely-executed  tem- 
ples at,  shew  a  moie  lecent  date 
than  the  Tiilithons  of  Stone- 
henge,                                           396 
Pagan  religion,  the,  in  the  4th  cen- 
tuiy,  vnttially  dead — most  of  iti 
mysteiies  had  become  known—- 
and wheie  they  were  noticed  or 
continued,  the  people  were  told, 
that  the  Deul  had  copied  the 
Chiistiau  ntes,                              442 
Pagan  i,  the  opprobiiou&  name  of 

village  Pagaus,  94 

Paganism,  17 

,  the  Romish  raythos,  a 
close  copy  ot,  "  1 12 

Pagans,  the,  64,  69,  74—76,  104, 

145,  212,  448 

,  called  theii  chief-pi  lest 

Sovereign  Pontiff,  54 

,  Sdciificed  covered  tvith 
the  Amict,  79 


lain,  &c., 


Gods, 


-,  had  piocessions    foi 
-,  their  festivals  for  local 


-,  ti&ed  ceremonies  like 


80 
81 


those  of  Christians  on  building 
temples,  86 

at 

funeidls,  &c  ,  92 

Pdgi,  Roman  ^  illages,  419 

Pahlavi,  the,  impioved  by  Zeia- 
dusht,  236 

9  a  dialect  of  the  Chal- 

daic,  237 

Paish-wei,  Paish-oi,  *,  e.  Paish- 
town,  239 

Pal,  the  sixtieth  pait  of  a  Ghan, 
&c.,  406 

Pala,  Pele,  Peli,  5 

_,  Pallas,  the,  242 

Palace,  pola,  w»X*?,  the  King's- 
Beuch  231 

Pale,  the,  of  Ireland  and  Germany 
—the  word  bi ought  to  both 
couutnes  by  the  nrtst  tribe  of 
Saxons,  43  i 

— ,  to  be  in  the,  was  to  be  se- 
parated fioin  something,  435 


498 

Palestine,      106,   136,   172,  2.16, 

239,  240 

,  the  land  hi,  was  the 
LORD'S  —  the  Le\ites  leceived, 
foi  him,  the  tenths >  266 

,  it  it  had  not  sub  dui- 

stons,  as  paiLshes,  it  had  Pioseu- 
chad  and  Synagogues,  275 

— ,  supposing  a  tribe  came 

to,  ttom  the  East,  with  its  Sama- 
useans  01  Religious,  &c.,  369 

Palladium,  the,  of  Tioy,  228,  231,  242 
Pallas  01  Minena,  5 

,  from   t\h&  pld 

01  olfihf  165,  180,  249 

Pallatim,  the,  fiom  India  to  Italy,     127 
PAllestim,  the,  or  Taitais,  At  the 

mouth  of  the  Po—bacae,  301 

Pallium,  the,  230,  242,  244,  249,  383 
Palm,  the,  piobably  the  urn*  ei  sal 
measuie  ot  all  the  ancient  tem- 
ples— the  invention  ot  the  fiist 
Pontifical  i  ace,  404 

palnis,,  360,000,000  of,  (agieeably 
to  the  niiciocoam,)  equal  to  the 
cuiumfeiencG  ot  the  eaith,  01  to 
360  degiees  01  one  cucle,     404,  405 
Palm-tiee,  the  emblem  of  etenrity 
— ite  leaf  es,  in  Tibet,  indestruc- 
tible by  %ermm,  231 
Palmyia,  147 
Pan,  the  God,                                   219 
— ,  addicted  as  the  Author  and 
Dnectoi  of  the  Danceh  of  the 
Gods,  &c.,                                      425 
Panayia  and  Dei-paia,  45 
Pant  halica,  tiee  cities  of,                  117 
Pandzea,                             45,  273,  275 

,  the  empire  of,  that  of  Saca 
01  Buddha,  258 

,  a  kingdom  of—the  more 

the  Author  icflects,  the  moie  is 
he  inclined  to  believe  in ;  it  may 
have  aiisen  in  various  ways,  its 
secrets  gradually  gi  owing  into 
sacreds,  396 

Pandeean  ernpue,  kingdom,  &c., 
the,  umveisal,  223,  234,  254 

,  &c ,  system,  affected  se- 

ciecy,  257 
,    each     sub- 
division of,  had  its  temple,  and 
each  temple  itb  domus  temph  ioi 
the  education  of  youth,                 276 

systems  the,  284 

, _  kingdom,  the  Jews  hoped 

to  be  placed,  by  a  gieat  Savioui, 
in  the  command  of  the  icstoied,  361 
,  the,  piobably  found- 
ed when  the  suu  enteied  Aneb— 
the  wais  of  the  Mahabaiat  weie 
stiuggles  to  establish  it,  370 

,  tiaditions  of  a,         373 

•  ,  piocess  of  the  elec- 

tion of  Hiciatchs,  all  over  the,     381 
Pandoius,  on  the  Gods  and  Demi- 

godb  befoie  the  flood,  324 

1  •  ,  on  the  civil  and  lunai 
months,  30  days  each,  befoie  the 
deluge,  326 

Pantaeims,  131,  447 

Pantheon,  at  Rome,  with  its  open 
top,  an  example  of  the  plan  of 
temples,  before  the  art  of  a  key- 
stoned  aich  was  discoveied,  408 
Papacy,  the,  brought  into  subjec- 
tion, by  admitting  the  Monks,  285 

,  ptototype  ot,  in  the  Archie- 

i  ai  chy  of  the  Budd hists,  368 


INDEX. 


Page 
46 


Papias, 

,  Iienoeus,  &c.,  letting  out  a 

pait  of  the  esoteric  doctnne,  it 
has  ended  m  incompiehensible 
nonsenbe,  367 

Papist  Christianity,  40 

— ~  Councils,  &c  ,  cause  of  their 

hatied  to  Freemasons,  &c.,  300 

Papists  and  Protestants,  the,  little 
diffeience  between,  93 

,  the,  scaicelv  allowed  the 

Cullidei  to  be  Chiistians,  281 

y  a  sect  of  Pauhtes  — 

folio wei s  of  Ci  i^tna,  370 

Par  and  bar — a  judge,  276 

Pat  a,  is>  Bia,  Cieatoi,  0 

Paiable,  fiom  par~habul,  by  way  of 

table,  300 

Paraclete,  the,  promised  by  Jesus,     51 
Paiadise  01  Taitarus,  in  Taitary,       73 

,  the  Zend  bi ought  fiom,       78 

Paradise  Lost,  if  the,  had  been 
wiitten  eaily  3n  the  Chn^tiau 
seta,  it  would  have  been  icgaided 
as  of  divine  authoiity,  426 

Para-bachti,  Patasakti,  Adi^akti, 
Devaki,  and  Paiakti,  have  all  the 
tame  meaning,  6 

Paiavey,  36 

on  China,  214,  215,  217 

Paiabiti  and  Paiasites,  53 

Par-habul,  by  way  of  fable,  is  pa- 
rable, 300 
Panas,   the,   or  Outcasts  of   the 
Brahmins — the   Abongines   of 
South  India  are  lowei  than,          274 
Paiis— the  fears  of  the  inhabitants 
of,  calmed  by  M,  Aiago's  History 
of  Comets,                           333,  334 
Paiisheb    (Bareiches,   Paieicns), 

275,  276,  279 

Paikhurst,  2,  6,  8,  44,  48,  59,  83, 
105,  114,  137,  145,  161,  170, 
177—181,  189,  192,  193,  231, 
239,  240,  245,  267,  303,  338, 

342,  408,  438 

,  on  types  and  symbols 

of  what  the  real  Saviour  wab  to 
do  and  suffer,  122,  132,  133 

,  his  Lexicon  serves  foi 

the  Hebrew,  Chaldee,  and  Arabic,  274 
Paibons,  37,  231 

,  our  word,  neaily  gone — 

changed  to  cleigyman,  369 

Pat  thenon  Hecatompedon,  at  Athens, 

debtioyed  by  Xerxes,  403 

Parthian  empire,  the,  subveited  by 

Artaxerxes,  349 

Passover,  the,  31,  59,  60,  110 

'•    ,   or  passage  of  the 
Lord,  104—106 

Pastoral  tubes,  a  monarchical  go- 

veinment  pievails  among  all,        263 
Patafeci,  little  images  of  the  Phoeni- 
cians, 181 
Patans,    (Pitan,)  Rohillab,  Solai- 

mani— the  Afghans,  239 

Patara,  Patarse,  Patriciub,  or  Pa- 
trick, the  roythos  of,  117 
— - — ,  in  Lycia,  isi 
Ilar^  «7ywrofc  the,        123,  128,  197 
Patei  Futuri  Saaculi,  the,  not  now 
heaid  of  in  Home  or  Tibet,  but 
only  the  Vicramadytia  or  Vicar 
of  God,                                        374 
Patra  01  Patta  (in  Sanscrit),  a  leaf,  181 
Patise,  in  Achaia,  *&, 
Patriarch,  the,  ftalv)p  ap%i),  Royal 
Pnest,  as  the  Vicar  of  God,  the 


Page 

ownei  of  the  soil  of  the  whole 
woild,  372 

Patnaich,  the,  and  his  three  vicais 
— the  four  A  miciocosiu  of  the 
To  O,  ot  the  Creator,  &c  ,  430 

Patiiaichal  leligion,  lemains  of 
the,  in  the  Culhdei,  281 

government,  the  first 

seat  ot  the,  was  piobably  the 
Chinese  emphe,  or  the  countiy 
ot  the  1000  cities  of  Strabo,  376,  396 

,   the,   left 

towns,  &c.,  to  legulate  their  do- 
mebtic   conceins,    accoiding    to 
cncumstances,  &c  ,  433,434 
,  pio- 
bably continued,  till  aftei  the  sun 
enteied  Anes,  438 
Patnaichate — e\eiy  colony  sent  out 
by,  would  add  to  the  wealth  and 
powei  of  the,                                 434 
...             — ,  the  whole  woild  sub- 
ject   to  the   same  —  subdivided 
into  three,  each  tuning  a  book 
like  Genesis,  to  shew  it  wab  the 
eldest  bianch  ot  Noah's  family, 
whethei   it  was  Ham  01  Japhet 
01  fehera,                                       435 
Patiiaichs,    the,  of   tribes,    fi^ed 
then   lesidence   neai   the   stone 
pillai— the  object  of  adoiation,     371 
Patiicians,  the  Roman,  got  posseb- 
sion  of  all  the  landb,  paying  only 
the  tithe,  which,  at  last,  they 
usurped,                                        J74 

and  Plebeians, 

not  an  aristocracy  and  a  vabbk1, 
but  two  nations,  like  oui  Noi- 
maus  and  Saxons,  392 

—  and  Kings,  the  stiug- 

gles  between,  weie  contents 
among  the  high-piiebts  as  to 
who  should  be  king  and  pnest, 
when,  the  gieat  Pontifical  go- 
veinment  fell  to  pieces,  393 

_ ai)d  Plebeians,  disputes 

between  the,  respecting  the  landb 
of  conqueied  countries,  the  Pa- 
tnuans  wished  to  claim  them, 
as  they  did  all  the  soil  of  Italy, 
as  the  leprcbentativea  ot  the 
Aichieiaich,  3S*i 

Pan  on  and  Client,  the  relation  be1- 
tween,  when  it  existed  in  n,s 
bebttomi,  433,  43 J 

Pattanui,  the,  of  Gaul,  296 

Patton,  on  the  pnucipleb  of  Asiatic 

Monarchy,  *J!62,  2<>3 

Paul,  St.,  43,  66,  94,  197 

,  his  letters  addiebsed  to 

the  Esseneans,  4t> 

,  fanatical  nonsense  of,        7a 

— -  called  Divus,  b(> 

•  •,   the    icsnrrectiou  —  ab 
_ taught  by,  101,  a  vexata  questw>    122 

taught  Christ  crucified,       IM 

• ,  the  head  of  thobe  who 

held  the  literal  meaning  of  the 
Scriptures,  131,  270 

,  the  mysteries  lemainiut? 

in  his  day,  lo.bt  by  his  teaching  « 
spiritual  Saviour  actually  ciuci- 
tied, 

,  like  Lutlier,  Calvin  or 

Montanus,  acquiring  many  foi- 
loweis,  hjb  sect  put  into  power 
by  Cons* tan  tine,  370 

Paulinus,        95,  (bUhop  of  Nola,)   1 10 


341 


INDEX. 


499 


Page 

Paulite  Christians,  the  earl},  no- 
thing better  than  our  Ranteis, 
Jumpeis,  &c.,  342 

devotees  not  addiessed  (on 

Mohamed),  but  philosopheis,        377 

fathers,    the,    no    doubt 

wished  foi  mysteries,  and  made 
them  out  of   doctruieb  not  so 
gonsideied  by  Justin  Maityr,        441 
Pauhtes,  the,  122,  130 

,  of  Rome,  against  the 

phiiosopheis  of  Alexandra,  131 

,  or  sect,  got  possession 

of  powei ,  and  corrupted  atid  de- 
sttoyed,  &c.,  173 
,  the  sect  of,  an  imita- 
tion of  the  Essenes  of  Egypt,         381 

—5  when  the,  got  possession 

of  power,  the   mysteries  weie 
tieated  with  contempt,  440 

— ,  when  the,  fiist  found  that 

the  Saviour  was  to  be  a  spiritual, 
not  a  temporal  Memah,  446 

Paulo,  Mai  co,  "      33 

Pausanias,  62,  91,  180,  260 

Paw,  Mons.  de,  229 

Payne  Knight     See  Knight,  Payue. 
Payne  [Paine]  (Thomas),  and  Car- 

lile,  the  wtitings  of,  441 

Peaceful  and  happy  state  of  the 
countiies  under  the  fiist  Califs 
in  companion  with  that  of  those 
goveined  by  the  Greek  empe- 
rors, 379 
Pedigiees,  tiaced  by  monarch*  of 
the  East  horn  one  or  other  of 
the  sous  ot  Noah,  266 

(the  Hindoo)  in  the  line 

ot  the  suti  and  moon,  nonsense,    351 
,  leaion  foi  the  attach- 
ment to,  in  the  Ea&t,  382 
Pegu,  45 
Pehlevi  01   Paithic,   the,  derived 

ftom  the  Estrangelo,  153 

Peirun,  39 

Pema  01  Lotus,  ftora  Padma,  186, 

243,  244 

, 1  Budd- 

ha  so  called,  240 

Penance,  72,  74 

Penaue;,  215 

P«un,JVilliam,  37 

Pentameteis,  hexameters,  &c.,  how 

the,  arose,  340 

Pentateuch,  the,  31,  225 

-,  allegoi  icai  mean- 


ing of, 


pastly  composed, 


105 


partly  compiled  by  Moses  ;  many 
of  the  sect  in  North  and  South 
India,  Mexico,  &c.,  who  have 
not  the  Pentateuch,  have  pait  of 
the  same  laws  as  the  Western 
Jews,  376 

•  -I  and  Koran,  the,  codes 
both  of  law  and  religion;  419 

People  on  the  eaith—  -the  piobable 
numbei  of,  in  650  yeais  aftei  the 
flood, 


395 
222 


Pepakarn  (a  poem)  probably  is  Pi- 

akm  —  the  wisdom, 
Periodus  Magoium,  the,  or  360,000 

years,        -  317 

Perpetnam  fehdtatem  made  into  St. 

Perpetua  and  St.  Felicita,  86 

P^isepolis,  77 

—  .  -  —  ,  arrow-headed  letters  of,  206 
-  ,  the  destruction  of,  by 

the  Mohawedans,  261 


Page 

Pei seus— Alexander  traced  his  de- 
scent horn,  348 

Persia,  73,  83,  102,  106 

,  chionicles  of  the  kings  of, 

adopted  into  the  canon  of  the 
Je\vs,  17 

,  the  Guebres  of,  83 

,   the    oldest  languages  of, 

Chaldaic  and  Sans ci it,  236 

— — ,  the  doctrine  of  the  leuewed 
incai nation,  visible  in,  240 

,  the  feudal  system  of,  262 

,  the  priests  of,  lords  of  the 

ci  eation  —  their  tenants  paying 
only  a  tenth,  weie  in  a  comforta- 
ble state,  265 

,  the  Royal  family  of,  aie 

Kajar  Turks,  331 

— — ,  (and  pei haps  all  othei  na- 
tions,} had  360  poliseb— pioba- 
bly  villages,  aiound  the  Cardos,  410 

Peisian  Magi,  the,  celebiated  the 
Enchari&t  with  bread  and  water ,      60 
hierarchy,  the,  71 

,  sages,  the,  held  the  doc- 
trine of  purgatory,  73 

,  on  words  in  the,  identical 

with  Sanscrit,  234 

yeai,  the,  contained  360 

days,  317,  318 

Peisians,  the,  34,  48,  58,  69—72, 

83,  106,  197 
,  possessed  Egypt,  11,  12 

,  Gospel  of,  59 

had  the  festival  of 


Saka,  Sakea  01  Sakia, 

had  their  children 


baptized, 


marriage  with  an- 


60 
65 


cieut,  a  religious  service— and 
theii  sacristanos,  sacerdotes, 
piaesules,  and  archlprassules, 
corresponded  with  presbyters, 
bishops  and  aichbishops, 

,     young,     invested 

with  the  gh  die, 

'  ,  had  four  days  each 
month  as  Sabbaths  or  Sundays, 
lighted  fires,   like 


the  Irish,  on  Nov.  2nd, 

-*,  had  an  angel,  as  the 


71 
77 
78 
83 


Chtistians  have  a  saint,  for  each 
day,  86,  88 

celebrated  the  re- 


99 


suriectiou  of  Mnhra  on  March 
25th, 

,  had  the  &ame  idea 

of  the  Resurrection  as  the  Jews,  101 
-,  alone  had  the  lamb 


for  the  equinoctial  sign,  111 

-,  adored  fire  as  the 


emblem  of  creative  wisdom  and 
power,  or  as  the  Wisdom  and 
Power  itself,  128 

,  said,  that  thei  e  wei  e 

72  Solomons  before  the  flood,       134 

,    called    the     Sun 

242 

— ,   are    followers    of 
Shem,  385 

Pei  sons,  a  few  easily  frightened, 
may  have  saved  themselves,  111 
boats  or  on  rafts,  from  a  flood,  315 

Peru,  30, 39 

—  and  Mexico,  the  Antiquities 
of,  21—41 

„ , -,  while  Gold  was 

the  only  metal  in,  and  coin  uot 
invented,  380 


Peiuvian  nation,  the  founder  of, 
PeiuuanSj  the,  had  the  festival  of 
Capacreywe,  3*. 

9  believed  in  one  Su- 

pieme,  34 

Peivigilium  Paschse,  104,  105 

Pesach  (same  as  Pushto  >)  the  fes- 
tival of  the  slain  lamb,  24! 
Pessmuntian  Gieat  Mother,  the,       348 
Petalon— Gieek  writing  from  top 

to  bottom— a  tiee,  219,  250 

IleTfiXa  01  leaves  —  letteis,    159, 

163,  166,  249,  25C 
PeteisSt,  54,  56,  57,  122,  145 

,  has  the  Keys  of  Janus,        Si 

,  a  i ocU,  &c  ,  :  82 

,  his  being  called  a  stone 
mystical  and  equivocal,         234,  25i> 
— 's,  St ,  chau  and  chuich,     55— -5 7 

*s  Pence,  j» 

— ,  the,  of  the  Romish 

chuich,    piobably    the    poll-tax 
paid   in  different  countries    bj 
those  who  did  not  occupy  land,    i)7t 
Petei  Mait}i,  & 

the  Great — piobably  legarded 

as  an  Avarai,  cm&hing  the  Evn 
Principle,  with  his  monumental 
horse — ti  eadiug  on  a  serpent,  3tns 
Peteisburgh  and  Rome  —  modem 
Christianity  as  exhibited  at,  a 
continuance  of  the  ancient  leli- 
gion  of  Rome,  M 

Petionilla,  an  epithet  of  Sa.  Anna,     91 
Petionius,  Divus,  90 

Petrus,  Divus,  80 

Pezron,  208,  242 

Pfenfeius,  Augustus,  i48 

$awu  fiom  ^vy^eOQ,  01  «£vjw  = 

608,  14^ 

Phallus,  the,  242,  249 

Phalhc  worship,  80 

•  ntes,  at  the  \einal  equinox,  106 

Pharamond — a  kiug  or  dynasty  ot 

the  Fianks,  267 

Pharaoh,  the  hai  duets  of  his 
heait,  lOfi 

,  all  the  land  of  Egjpt  the 

piopeityof,  *  374 

Phaiaohs,  the,  had  the  names  ci 

Gods,  212 

Pharisees,  the,  101 

$yvy  and  Pherimc&he  (Irish)  =  60S 
— 4>yy3=  600  in  Coptic,  143,  18. , 

icia  or  countiy  of  Phen,  20<* 

Phil»,  telics  of  Osiriu  shewn  in  the 

temple  of,  11)-' 

Philaletheau  sect,theAuthoi  wibhes- 
to  be  consideied  a  memhei  ot 
the,  448 

Pmlaletheans,  the,  U2,  448,  449 

Phiiastei,  50 

Philip  and  Maiy  (of  England),          W 

1  the  ancient  astiouomei,         320 

— ~ —  ot  Macedon,  why  he  sought 
to  be  acknowledged  by  the  Am- 
phyctiom,  384,  423 

Phihppi,  M 

Phillips  Sir  R,,  330 

Philo,  49,  .10,  202 

says    nothing   about   Je^us 

Christ,  4b 

— ,  ou  double  meaning,  &c.,         IJIO 

-  ,  oa  the  Essen eb,  J68 

Philoe,  the  priest  at,  could  older 
the  king,  i.  e.  the  genei  al  of  the 
sacerdotal  ioices,  to  commit  sui- 
cide, 264,  366,  ^80 
Philological  Museum,  the,  iysj 


INDEX. 


,'!  iiusopiie*  *,  the,  oi  \thens,  Uo- 
i^aa,  and  Xazaieth,  253 

- — ,   iciitmalb  or  all 

thing*  looked  foi,  b\,  431 

t'hiioioph)  was  lehgiou,  and  icli- 
uiou  wis  philosophy,  in  ancient 
systems,  449 

pJu'ues,  hi*"  d'Eleazar,         ^  97 

Phocidr  wai,  in  the  mteidict  pio- 
"ouuced  agdiust  the,  by  the  Am- 
j)^ictyons,  we  see  the  almost  es- 
•jiimjj  po\tm  of  one  ot  the  local 

,ies,  423 

48,  98 

1  tio:ht*lined  letter  figuies 

«/,  "  148,  150 

^brankiau*,  the,  83,  96,  169 

-,     ancient,      paid 


tithes, 


-,  had  the  Lamb  of 


boa  de^cnbed  with  the  cross  and 
the  *osaiy,  108 

- ,    the    iight-liued 

letters  01  ziuzubeis  of,  147,  148 


*,  the,  lued  600  yeais,  or  a 
[,en  cjcle  began,  113 

,  Phen  01  Phennicshe, 

600  jeais,  143,  183 

,  built  hei  nest  with 


rho  leines  of  the  Aiuomum  oi 

Lady's  Rose,  242 
,  the,  Joseph,  177,  178 
* — ,  called  M0=600,  by 

the  Phoenicians,  183 

PHOTA-JAH,  Pho-tha,  Phtha,  oi 

Thas,  5 

'&ayrtcrjtAov>  69 

Pliotius,  122 

$09*3  608,  A<tyfl-8mj  the  holy  Phre,  209 

—  and  Fi  eyas  —  names  ot   the 
cycle  as  666  or  608,  267 

—  ft*} 3  pre  01  Phie  or  Phaiaoh — 
the  Solai  Deity,  God  of  Wisdom, 
Bacchus,  265,  271 

Phrygia,  18,  47,  104,  106,  226 
3  called  Room,  by  the  ori- 
entals,          ^  241,  412 

,    adjoining    3M\sia  —  the 

counti}  of  the  Mystui'oi  Tioy,    412 
Phrjgians,  the,  18 

Phittws,  old  Gienaii  epithet  of  the 

Sun  uud  Jupitei,  287 

Picts,  the,  \veie  men  painted,  204 

Picus,  of  Mnandola,  on  the  m'cio- 

cosna  of  Plato,  404 
Pilgrimages,  imitated  from  the  Pa- 
gans, 86 
,  the  ancient,  of  Hin- 
doos, to  Mecca,                           352 
Pillais  suiioundiwg  ancient  temples 
—the  most  comnian  number  was 
^O,  probably  38,  and  2  at  the 
eutiauce,                                     402 
Pimpeinel,  the,  opens  to  the  sun, 

&c.,  430 

Pmkeitorij  217 

Pipes  01  bagpipes,  the,  of  Calabriau 

sliepLeids,  90,  91 

Phoims  (K«XO$)  a  man, — Pi-ioumd 
i»  Pi-ioma,  Biaiua,  former  01 
creQtQr^  243 

Pisces,  oi  John,  138 

,  the  Venial  Equinox  fell  on 

the  25th  ot,  1800  years  ago,          139 

,  the  sun  enteied  the  sign  of, 

360  }eais>  B.C.,  144 

Piscina,  69 

Pisistiatus,  16% 

Pitegie,  the  fea^t  oi,  86 


Paa? 

,  the  fdthei  of  all  men,  173 

Pms  II.,  called  the  caidmals  Sena- 
toisofftome,  55 

VI ,  80 

Pla,  Pallas,  &.<».,  165,  180,  249 

— ,  Pale,  the,  of  IieUud,  &c., 
bi  ought  fay  the  first  tube  of 
Saxons,  434 

Place,  La,  M,,  thought  the  oscilla- 
tion of  the  planes,  &c.,  small,  the 
Indians  thought  it  great,  414 

Plagues,  the,  of  Egypt,  inci  edible  ; 
Veep  pace  with  the  Labouis  of 
Heicules,  and  the  Conquests  of 
Bacchus,  105 

Planes,  the,  if  they  coincided — what 
then ?  310 

• ,   may  have  coincided 

anciently,  312 

• ,  when  the,  coincided,    315 

Planets,  the,  may  dll  be  reduced  to 
a  state  of  fusion  or  gas,  and  be 
le-absoibed  into  To  Oy,  336 

"        — ,  the  end  of  the  woild 
expected  from  a  collision  of,         382 
Platma,  52 

Platinus,  93 

Plato,  43,  47,48,62,93,96,113, 
122,  168,  174,  189,  190,  196, 

202,  205,  219,  221 

,  the  Thnaeus  of,  1,  397 

,  the  island  of  Atlantis,  of,  39,  40 

,  the  Phsedon  and  Republic, 

of,  73 

,  the  ®eo*  yfiwjroj,  of,  81 

,  the  Trinity  of,  that  of  Jesus,     98 

,     the    ongindl    Chresthmty 

tdught  by,  131 

,   the    fust   that   considered 

grammar,  195 

,  the  alphabet  of,  220 

,  on  an  ongmal  lace  di owned 

by  the  flood,  274 

,  in  the  Trinity  of,  Nov$  or 

Venus  was  the  Holy  Ghost,  286 

,  on  pioper  itames  derived  fi om 

the  bai&ai  iam,  290,  429 

,  on  the  inclination  of   the 

eaith'saxis,  353 

,  oti  the  change  in  the  motion 

of  the  firmament,  314 

— ,  on  the  division  of  the  senate 
into  4  parts  of  90  each,  &c,,          319 

,  the  corpoieal  Trinity  of,         336 

,  Aristotle,  and  Pythagoras— 

the  doctrines  of,  cited  as  logical 
and  fundamental,  &c.,  387 

— ,  the  most  ancient  philosopher 
who  has  tieated  of  the  micio- 
cosm,  397,  404 

— ,  on  all  souls  being  made  iu 
one  cup,  of  the  same  elements,  404 
— ,  Philo,  and  Jamblicus— not 
equitable  to  seek  for  the  belief 
of,  m  their  woiks,  written  evi- 
dently Tinintefflgibl)  to  deceive 
the  ignorant,  443 

— ,  on  the  Lord  of  nature  sur- 
rounded on  all  sides  by  his 
woilvs,  446 

,  the  Trinity  of,  substantially 

that  both  of  the  Christians  and 
of  the  Hindoos,  447 

Platonics,  the  modem,  443 

Platonism— the  Encyclopedia  Bii- 

taunica  on,  445 

Platonists,  the,  73 

Plebes  and  Clienteles  oi  Tenants—* 
the  difference  between,  difficult 


j  to  di'-ccnth  Ptobably  the  Pie- 
bes  were  occupies  s,  as  tenants  in 
captte,  of  the  fiist  pontifical  go- 
\einment;  the  Cheutes  as  ten- 
ants of  the  saceidotdl  order,  392,  393 
Phtiius,  3,  49 

Pliny,  3,  50,  74,  274,  325 

's  account  of  Christians  of  Bi- 

thynia,  90 

,  divides  the  circle   into  72 

constellations  01  lustrums,    215, 

404,  410 

•••  ••,  on  the  length  of  the  yeai, 
&c  ,  319,  320 

,  on  the  Game  Troy,  in  Wales,  401 

Plotmus,  "  448 

Phitaich,  8,  99,  193, 196,314,  317,  325 

's  Lite  of  Nama  Pompilms,  320 

1  on  circumstances  of  the 

deluge,  in  the  histoiy  ot  Osms 
andTyphon,  324,  327 

's  Apophthegms  of  the  La* 

cedemonians,  426 

Pluto,  7,  S3 

Uvsvpa,  nil,  rub,  spiiitus,  ghost, 

atrt  breath,  67 

Poetiy,  in  leality,  the  only  species 
of  composition,  till  the  invention 
of  the  material  of  books,  &c.,       426 
Point  de  Galle,  in  Ceylon,     288, 

291,  292,  294 

Polar  legions,  the,  formerly  warmer 
than  now,  and  fit  for  plants  found 
only  in  waimer  climates,  312 

Pole  or  Phallus,  the,  242 

Pole-stai ,  the,  named  Jud6  by  the 

fiist  tribe  of  Juda,  from  India,      352 
Poles — the  eaith  supposed  to  hdve 
been  much  hotter  at  the,  than  it 
is  now,  444,  445 

Polycaip,  St ,  80,  12<J 

poi— paii—^xxv^eee,  210 

Pol — head,  wisdom,  Minerva  Polias  «*• 
Pollen,  the  language  of  the,  242,  24,9 
Poll-tax,  a,  once  paid  by  every  pci- 

son  who  did  not  occupy  land,  370 
Polydoie  Virgil,  61,  64,  74,  79,  86,  93 
Polynesian  islands,  the,  39 

Pomegianates  and  bells  on  the  gar- 
ment of  the  Jewish  high  pimt 
dnd  the  king  of  Peisia,  f,cj 

Pompey  claimed  to  lule  by  the  banje    * 
light  as  Csesai,  345 

Pomponius  Mela,  314 

Pous — the  Thiacian  uamc  foz  a, 
was  Bng  or  Rnga>  the  same  as 
in  the  North  of  Britain,  &c.,         413 
Pontifex— > fe   it   a   tiauslation   of 
Dom  ?  303 

— ,  the  family  of  the  Julii 

always  aspired  to  the  office  of,      374 

,  a,  with  a  cabinet  of  12, 

and  a  council  of  72  cardoues  or 
caidindles  in  each  country,  381 

Maximus,  the,  52,  53,  56 

—58,  76,  92 
— ,  the   King 


of  the  age, 


strictly  Heathen, 


-,  the  title  of, 

-,  a  micro- 
cosm ot  the  JMegalistor,  M  -wis- 
dom, 

-,  in  the  per- 


51 


298 


son  of,  Rome  possessed  the  i  ight  N 
to  the  sovereign  ty  of  the  woi  Id  ,    3!O 

—  -  ;  --  -,  >by  augu- 
ries being  taken,  had  a  negative, 
a  veto  on  all  state  affairs,  407 


INDEX. 


501 


Page 
Pontifex  Maximus,  the,  the  chief 

bridge  builder,  412 

Pontiff,  if  the,  and  his  court,  escaped 
from  the  flood,  311,  431 

* or  Pope,  the  oriental,  has 

piobably  resided  at  Oude,  Agra, 
Benares,  Delhi,  Muudoie,  &c., 

373,  422 
if   the  numeral  Chinese 


were  the  written  language  of  the, 
he   -would    easily   communicate 
•with  distant  nations,  long  after 
their  spoken  languages  were  un- 
intelligible to  each  other,  443 
Pontiffs,  the,                                34,  52 
Pontifical  dominion,  the,  over  the 
whole  woild,  acquned  by  a  know- 
ledge of  letters,           257,  258,  275 

—  government  —  Constant, 

Cieutzer,  and  Schlegel,  on  the, 

350,  372 
under  the, 


the  priests,  by  their  knowledge 
of  writing,  &c.,  would  be  mas- 
ters— the  people  slaves,  362 
the,   origi- 


nally blackt  sent  out  colonies  to 
the  West,  which  raided  with 
white  races,  till  the  worshipers 
of  the  black  God  became  white,  363 

,     the    first, 

went  to  decay  (peihaps  by  the 
rise  of  the  sect  of  Cristna)—* 
numerous  remains  prove  its  ori- 
ginal existence,  370,  371 

— —  kingdom  —  antiquarians 
would  succeed  better  if  they  went 
back  to  the,  and  to  the  builders 
of  Stonehenge,  &c.,  375 

government— the  falling 

to  pieces  of,  affords  an  explana- 
tion of  the  struggles  of  the  Pdtri. 
crans  and  Plebeians  of  Italy;  this, 
Niebuhr  has  not  attempted,          394 
-,  a  part  of  the 


policy  of  the,  to  foim  towns  and 
states  into  a  confederacy,     394,  395 

Poutifices  Maximi,  the,  had  sove- 
leign  authority,  51—53 

_ 9   exercised 

authority   as   delegates    of    the 
TH2,  54 

Ponthe  Marsh,  the,  (25  miles  long) 
—Pliny  says  there  were  more 
than  20  towns  in;  they  were 
polises,  divisions  of  the  Agri- 
meusores,  &c.,  419 

Pontius  Pilate,  Jesus  of  Nazareth 
not  crucified,  under,  according  to 
Irenaeus,  122,  129 

Poutoppidan  and  Scheffer  on  the 
wot d  allodial,  284 

Poor  man's  religion,  the,  wanted 
not  the  adjunct  of  temples,  409 

Pooshtoon,  the  old  name  of  the 
Afghans,  239 

Poo  te  Ghoo,  the  tree  Q  Know- 
ledge, \  148 

Pope,  the,  52-54,  75,  81,  84 

-,  and  court  of ^Spain  kept 

strangers  from  America,  22 

— j  throwsL  money  to  the 

people  whervsfdwned,  55 

s^islidored,  55,  56,  75 

,  called  himself  head  foh- 
of  Galilee,  56 

- (John  XIV,) ,  issued  a  bull 

foi  baptizing  bells,  70 

• — ,  claims  to  be  possessor 

VOL,   II. 


Page 
of  all  lands,  as  Vicar  of  God, 

266,  374,  400 

Pope,  the,  secular  bishops  procured 
trom,  by  barons  and  kings,  276 

-  ,  placed  at  the  head  of 
Christianity  or  modern  Judaism, 
by  the  Jews  claiming  the  high 
priesthood  for  Shem,  361 

-  —  ,  became  the  Aichierist, 
by   Constantiue's    surrender   of 

the  look  to  him,  370,  400 

--  ,  would  not  consent  that 
his  name  should  be  put,  in  a  list, 
after  that  of  the  king  of  En- 
gland, 374 

'  "  '  —  ,  superior  ity  over,  claimed 
by  the  emperor  of  Germany,  and 
by  the  Pope  over  him,  380 

-  ,  when  the,  caused  the  Moha- 
medan  confession  of  faith  to  be 
placed  on  the  chair  of  St.  Peter, 
he  was  probably  preparing  Rome 
to  become   again,   one  of  the 
three  holy  cities,  385 

-  ,  the,  (Alexander  VI.,)  gave 
all    new-found    lands    to    the 
Spaniards,  but  refused  a  giant  of 
the  tithes  to  the  Emperor:    he 
reserved  to  himself  the  vectigal,   393 

—  ,  the,  will  probably  allow  that 
Caesar  held  by  both  the  book  and 
the  sword,  400 

•'  •  ,  a,  at  Oude,  Agra,  Mundore, 
Samaicaud,  or  some  other  great 
capital,  373,  422 

Popery,  is  but  r  eformed  Paganism  , 
Protestantism  is  but  i  eformed 
Popery,  443 

Popes,  the,  and  the  Spaniards,          35 
like     the    emperors, 


54 

55 

56 

136 


285 


wished  Latin  to  be  common  in 
all  nations, 

-  ,  allowed  those  to  be  kill- 
ed who  weie  excommunicated, 

•—,     claimed    supernatural 

knowledge, 
--  1  why   some    of,    called 

themselves  Gods, 
—  -  -  ,  and  Monks,  contentions 

between,  in  the  dark  ages,  —  the 

result,  270,  285 

'         —  ,  brought  all  the  Carmel- 

ites or  Esseues  and  their  pro- 

perty into  the  chuich, 

-  '  -  —  ,  claimed  all  islands  as 

the  peculiar  patrimony  of  God,     288 

-  ,  would  an  Arabian  writer 
want  materials,  to  blacken,  if  lie 
went  to  the  writings  of  Luther 

or  Calvin?  381 

Popish  mysteries,  the,  in  every  re- 
spect similar  to  the  ancient  Gen- 
tile, 442 

Population  —  a  prodigious  increase 
of,  when  the  priest,  as  lord  of 
the  soil,  took  only  a  tenth  of  the 
produce;  little  temptation  then, 
to  lob  a  traveller,  there  being 
no  money,  &c,, 


365 


to  relieve  the  overflow 
of,  colonies  sent  out  by  the  Pa- 
triatchal  government,  434 

Populifugia  or  populifugmm,  24 

Pork,  hated  by  Scotch  Highlanders, 

as  by  the  Jews,  292,  293 

Porphyry,  43,  50,  80,  127,  368,  448,  449 
Porson,  Mr.,  on  ij,  as  h  in  English,  204 
Portsmouth,  Lord,  the  works  of 
Newton  in  the  custody  of,  333 

4  B 


Por  tuguese,  the, 
dra,  ' 


Page 
35,  238 


conduct  of,  in  In- 


216 

Por  tus  Cr  esso,  the  Crestian  Porta     1 1 7 
Por  us— his  standard,  118 

Posh  or  Push,  the  flower,          33,  148 
Post-diluiian  year,  the,  360  days, 

and  the  month  30  days,       316—321 
Postellub,  on  what  "is  to  be  read 

in  the  heaveus,"  23o 

Potamon,  448 

Potisato,    a   flower,    a    name    of 

Buddha,  240 

Pot-Jid,  Poto,  Pot-Tit—Buddha,          9 
Potter— on  the  Piscina,  69 

Potyid,  a  name  of  Tibet,  9 

Powiial  [PownalP]  on  Antiquities,    25 

,  on  the  jships  of  the  aii- 

clents,  311 
,  on  the  charioteers  and  ca- 
valry of  the  Britons  as  manoeuvred 
in  the  manner  practised  by  the 
Greeks,  &c.,  116 

,  on  tithes,  &c.,  417 

Poyraeus,  P.  Franc ,  108 

Pra  or  Bia  means  factor '»  creator, 

243,  267 
Prayeis  for  the  dead,   72—74,  76,  84 

,  rmitated  fr  om 
the  Pagans,  92 

,  long,  f 01  bidden  by  Jesus 

Christ,  87 

Pisemonstrants,  the,  47 

Prsenestrne  Pavement,  the,  204 

Piassul,  the  president  of  the  college 

oftheSalii,  179,  233 

Prsesules  ct  archprsesules.  71 

Precession  of  the  Equinox,  the— 
the  ancients  could  not  have  made 
it  neither  more  nor  less  than 
about  71|  (years)  in  a  de- 
gree, 330 

,   calculating  the,  at  72 

years  for  «i  degree,  allows  room 
for  disturbance,  &c,,  335 

the, 


fixed  by  Ptolemy  and  the  Indians 


at  36  seconds  a  year, 


the, 


353 


at  the  rate  of  2160  years  for  a 
sign,  431,  432 

Prestie  John  01  Joan  Joan — Cara- 
corum,  in  A.  D.  425,  was  the 
em  pile  of,  411 

Prrapus  or  the  Linga,  7 

,  from  Pra  or  Bra  Apis,         414 

Priapuses  of  different  fpims,  em- 
blems of  the  generative  power, 
at  the  boundaries  of  districts,  in 
Britain,  ih. 

Prician  on  Mia,  for  one,  196 

Prideaux's  Life  of  Mahomet,  89 

Prideaux,  on  the  Tar  gums,  172 

Priest,  the,  when  he  cannot  daiken 

— burns,  forges,  lies,  255 

,*-™?  the,  and  king,  in  early  times, 

the  same,  266,  269,  303 

Pii-est  01  <£jp»?-est;,  the  real  priest,     267 
Priest  and  King  —  a  stiuggle  be- 
tween, apparent  in  the  Jewish 
history;  Saul  and  David  said  to 
be  given  as  a  punishment,  364 

Priests,  the,  of  the  Great  Mother, 
called  Semiviri,  77 

,  of  Eleusrs,  kept  the 

commands  of  Triptolemus,  tb. 

. 9  for  1500  years,  were 

employed   in  garbling,  forging, 
and  suppressing  evidence,     106,  107 


502 


Pnests>,  the,  of  the  Sun—  Tr^ 
whence  priest  ' 

in  Asia,    &c., 


INDEX. 


Page 
X, 
233 


ha;e 


giown  into  kings,  263 

,  the  first  governois  — 
kings  theii  geneials,     264,  271,  272 

.  .......  t  our  ancient  customs 

hear  maiks  of  the  rule  of,  302 


sacrifices,  &c«,  &c.,  from 


the  beginning,  in  Germany,  Gaul, 
Peiu,  Mexico,  Siam,  China,  Ja- 
pan, and  Egypt,  309 

_j  of  Egypt — their  great 

seciet  was  a  knowledge  ot  a  fu- 
tuie  state     why  they  concealed 
it  fiom  the  people,  386,  387 
,  by  degiees,  got  pos- 
session of  the  Agri-Decumani, 
till  they  acquired  more  land  than 
they  could  occupy,  and  sub-letted 
it,  in  soccage ,   they  foi  raed  at 
len  gth  an  ai  istoci  acy ,  4 1 7 
Pnestiey,  Di.,               55,  78,  84,  111 
Pnestly  nation,  the  Jews  weie  a, 

—hence  all  weie  circumcised,       310 
Primates,    archbishops,   and     bi- 
shops, 53 
Primeval  and  sacted  language,  a, 

lost,  1473  222,  223,  274 

Primogenitus,  9 

Prince  Bishops  or  Palatines,  the,  277, 301 

Palatines  of  Geimauy — like 

the,  the  puests  gradually  lost 
their  sacerdotal  chaiacter,  417 

Pnnciples,  the  two,  quanels  be- 
tween the  follower^  of,  269 
Pnscus,  king,  made  the  Firgo  Pa- 
ntura  heness  to  his  crown  and 
kingdom,                               108,  109 

,  built  a  temple  to  the,          259 

Pntchard  (Di.),  on  sibilant  letters 

i n tei changed  with  dentals,  200 

Privileged  and  leamed  order,   a, 
receiving  its  tenths,  would  consti- 
tute a  beneficial  goveinment,        306 
Processions,  Catholic,  imitations  of 

the  Pagan,  79 

Pioclus,  189 

Piocopius,  on  the  piilais  set  up  by 
the  Canaamtes,  when  fleeing  ft  om 
Joshua,  307 

'*  Procul1  Line  procul  este,  piofani,"  430 
Prometheus,  32 

wnctus,  ciucified  on  a 

lock,  113,  136 

,    crucified,   as    divine 

love,  1  it,  and  ci  ueifix  of,  117 

Prophecy,  the  .subject  of,  227 

,  a,  tends  to  its  fulfilment,  374 

Proserpine   and    Ceres,   sacrifices 
offered  to,  in  an  island  neat  Bri- 
tain, 262 
Proseuchas  and  Synagogues,  the, 

of  Palestine,  275 

Piotestant  Chuich,  the,  54 

of  England,          82 

Religion,  the,  a  part  of 

the  Pagan  <or  Gentile,  93 

^ missions  more  effective 

than.  Papist,  In  suppiessing  evi- 
dence of  the  tiuths  of  ancient 
history,  262 

Piotestants,  the,  3, 43,  54,  72,  75, 

84,  241 

-  ,  their  dislike  to  monas- 
tic institutions,  46 

,  their  hatred  of  the 

Jews,  59 

»  purgatory  offensive  to,   73 


Piotestants 
alike, 


and     Papists    neaily 
-,  the  dis- 


Page 
93 


tinction  between,  will  insensibly 
diminish  in  the  West,  as  between 
Buddhists  and  Bi  ah  mi  us  in  the 
East,  369 

— ,  the,  abuse  the  Pope 

for  his  arrogance  in  giving  away 
countiies  ,  but  they  have  not  an 
idea  of  the  nature  of  fas  claim,  393 

— ,  if  the,  choose  to  argue 

the  question  ot  Tiansubstantia- 
tion  on  the  ground  of  common 
sense,  they  beat  the  Papists ,  but 
they  must  admit  all  other  tenets 
of  their  jehgion  to  be  argued  on 
the  same  giound,  443 

Proteus,  the,  of  the  Greeks,  Jo- 
seph, 1?8 

,  the  Pandsean  system,  apej- 

fect,  257 

Pioto-flamen,the,  53 

Psalms,  the,  art  of  acrostic  wiiting 
in,  185 

Ptolemy— publication  of  the  Jew- 
ish Scriptures,  uudei,  134,  172 

,    (the   geographer,)    the 

Mous  ^Esai  of,  230 

, 1 ,  on 

Salice— Selen-dioe,  289 

,  on 
Portus  Solis,  290 

Ptolemaic  system— the  pi  ofessors  of, 
like  our  astronomers,  teaching 
that  it  was  demonstrated,  &c.,  330 

"ins  ptr,  to  interpret  di earns,  1 8 1 

TinD  ptur,  interpretation,  patera, 
the  divining  leaves  of  the  Sibyl,  ib. 

Pukto  01  Pushto,  the  language  of 
the  Afghans,  238,  239 

Puianas,  the  18— are  cosmogonies,  351 

Purgatory,  72,  73 

introduced  into  Italy  by 

^Eueas,  74 

Punm,  the  feast  of,  17 

Push  or  pollen,  a  flower— monthly 
secietion,  244,  245 

Pushto,  the,       1,  5,  7,  221,  294,  421 

,  the  language  of  flow- 

eis,  148,  149,  238—240 

orEstrangelo  language,  the, 

150,  153,  159,  175 
,  or  Syriac  and  Chaldee, 
206,  235,  236,  238,  259,  295 

Pusto =650— Pustp = 666— Petalon 
=650,  239 

Pitt,  the  Apollo  of  the  Chaldseans,    287 

Pyramid — identity  of  the  length  ot 
the  base  of,  with  the  temples  at 
Jerusalem,  Ephesus,  Athens,  and 
Borne,  406 

Pyramidic  feet,  180,000,000  of, 
equal  to  the  circumference  of  the 
eaith,  404 

Pyramids,  the,  147,  198,  315 

,  may  have  escaped, 

when  every  other  building  was 
tumbled  down  by  the  flood,  3 1 2 

Pynha,  18 

Pythagoras.  47,  63.  77,  133,  202, 

246,  449 

__ a  Carmelite,  44, 46, 49,  58 

— — 's  morality  contained 
the  doctrines  of  Christianity,  48,  253 

-,  a  follower  of  Apollo,    103 

>  the  history  of,  said  to 

have  been  copied  fioin  the  life  of 
Jesus  Christ^  127 


ac* 

Pythagoras,  piobably  the  man  cru- 
cified, of  Minutius,  12? 

-  -  's  doctrine  of  numbers, 

138,  174,  179,  186,  222,  223,  4£1 
•    ,  on  music,  149 

--  left  no  wilting  behind 
him,  219 

-  ,  the  alphabet  of,  220 
--  ,  fond  of  music,  233 

-  ,  on  beans  forbidden  by, 

to  be  eaten,  239,  240,  300 

-  ,  if  he  knew,  he  did  not 
make  letters  known,  248 

-  ,  became   a  neophjte 
and  was  cucumcised,  ib. 

,  was  thought  to  be  a 

251 

,  is  said  to  have  lost  his 
life  for  teaching  that  a  virtuous 
life  would  secure  eteinal  happi- 
ness, 25J 

-  ,   the   secret    doctnue 
taught  b>,  308 

-  --  ,  said  to  have  leamed 

the  atomic  doctrine  from  Moses  5 
their  dot-times  appear  neaily 
identical,  398 

Pythagoiean  philosophy,  the,  of 
the  generation  of  numbers,  of 
cycles,  ending  or  beginning  with 
the  To  Ov  or  One,  437 

-  Essenes,   John    (the 
Baptist)  and  Jet,us  Chi  is  t,  monks 

of  the  ordei  of,  449 

Pythagoreans,  the,  47—49,  61,  62,  72 
---  ,  the  beau  of  the 

water  My  of,  239,  210 

,  held  a  comet 

to  be  one  of  the  planets,  314 

-  -  ,  and  the  Jesuits 

acted  like  the  Assassins,  to  attain 
their  end,  386 

and  Platonists, 


, 

held  the  doctrine  of  the  micro- 
cosm—probably a  pait  ot  then 
secret  system,  407 

Pythagorists,  the,  18 

Python  killed  Apollo,  102 

,  the,  or  Holy  Ghost,  nn- 
piegnation  by,  350 


Quakers,  the,  84 

--  or  Buddhists,  a  nation  of, 

can  exist  only  on  the  sufferance 

of  their  neighbours,  203 

Quecalcoatle,  the  Mexican  Savioui  ; 

his  temptation,  &c,,  24 

...........  disappeared  at  tbe 

end  of  52  years,  26 


tenance, 


,  his  maired  coun- 
, nailed  to  a  cross  ; 


crucified  in  the  heavens,  32 

Queen  of  he^eu,  the,          33,  81,  82 
— — —  and  king,  Khan  was  both, 

%  181    o*>'f 

Questions,  ofte^  decided  not  fiom 

knowledge^  bat  fiom  ignorance,      254 
Quetzakoatle,  the  iV^xlcan  God  of 

• — ,  the  inventor  ofeajund 

temples, 

Quipps,  the,  of  the  Peiuvians, 
Quirinales,  the,  of  Numa, 
Quinni,  the, 

qum,  feast,  communion, 


O3 

*¥L 


62 


INDEX. 


SOS 


Page 

Raadst— a  council,  277 

Raaraaa«144,  241 

Rabbitb,  Seven,  the  Mexican  jear 

of,  25 

Rabbi  Meir,  72 

Simeon,  %b. 

Solomon,  79 

Kabeuu  Hacadosh,  346 

Racemus,  253,  254 

Radha,  the  wife  of  Ciistna,  245 

Radhus    (Cristna)    the   Sun,   was 

Radius,  ib. 

Radt— a  piovmcial  ruler,  277 

Raffles,  Sii  S.,  161,  214,  218—222 
Raj,  the,  an  emanation  of  the  So- 
lar power,  a  ray,  wisdom,  244 
Rajahpoutaua,  6 
Rajahpoutans,  the,  25 
Rajas,  not  blood,  but  the  fructifying 

medium,  244 

Rajast'han,  the  country  of  the  Sacse 

or  Buddhas,  268,  272 

Raleigh,  254 

Ram,  the,  worshiped  before  the 
time  of  Moses,  105 

•,  personified   and  called 
the  Lamb  of  God,  106—108 

— ,    his   woiship    followed 

that  of  the  Bull,  and  preceded 
that  of  The  Fishes,  1 1 0 

— ,  substituted  for  Isaac,  by 

Abiaham,  ib. 

01  lamb,  137,  138 

Lamb,  the  coming  of,  to 

take  away  sin,  241 

, — rem  excelsum— rum,  caput, 

vertex  capias,  tb 

,  the  brother  of  Cristna— Rain 

and  Ras  the  same  ?  tb. 

and  Rama  meant  both  Beeve 

and  Sheep,  242 

Rama  and  Ciistna  the  same,     137,  138 
— — ,  the  cousin  of  Cristna,  241 

Rammohun  Roy,  the  Rajah,  on  Age 
(Sanscrit)  to  goy  hence  Agni  or 
Yagni,  157, 

, 9   died    (Sept.   27, 

1833),  241 

,  on  title  of  Akbar  II., 

king  of  Delhi,  358 

Ramsay,  the  Chevaliei,  (in  his  Cy- 
rusj  on  tiades,  &c.,  being  here- 
•  ditary  in  Ii  eland,  421 

Ramneuses  k  Rornulo,  &c.,  345 

Ramusat,  M.  Abel,  on   Hieiogly- 

phics,  214 

Ranking,  on  Gengis  Khan's  mira- 
culous bnth,  &c.,  353 
Rapm.     162,  267,  272,  284,  285, 

299—301,  401 

Ras,  the,  3,  6,  224 

— ,  (in  Ethiopia)  Sar,  (in  Egypt) 

prtnce,  211,  435 

— ,  in  the  plural  Rsitt,  allusive  to 

theTiimty,  211 

ttW  ras,  the  oiigm  of  reix,  resch, 

rey,roy,  ,'  245 

Ras  means  head  and  uuMom,  and 
fa'SBf  spipn  both  wistiom  and  a 
serpent,  S  349,  435 

—  or  Sar,  car  or  corff  cor  or  ros, 
would  be  pronojMfbed,  as  read 
from  right  tjUeff,  or  the  reverse, 

435,  436 

(Ras-Saka>)    a  race  in 
ava,  221 

ichideddin,  the  writings  of,  pre- 
seived  in  Syria,  by  a  remnant  of 
the  Ishmaelites,  389 


Page 
Ras-ena  (Etimia),  country  of  the 

Vine  01  Wisdom,  231 

Rasit,   meaning  of,  suppressed  by 

lexicogiaphers,  ib. 

Rastores,  Rattores,  Ratz-ores,  the 

ancient  Sacae,  211 

Ratis-bon — Ratz-buig,  ib. 

'Raf,  the  grape-stone,  9,  224 

Rawasit  (Rasit),  wisdom— the  Fi- 

cus  Indicus  so  called,  253 

Rayme,  31 

Razanae  or  Razanui,    children  of 

Ras  or  Wisdom,  3 

Reach  or  Res>ht,  the  capital  of  Ghi- 

lan,  231 

Ileadei,  the,  requested  not  to  decide 

till  the  whole  book  is  lead,  254,  255 
Reading,  writing,  &c.,  the  arts  of, 
long  in  the  hands  of  a  ruling 
older— the  priests  of  Uria,  206 

-     ,  long  secret, 
sacred,  astrological,     234,  246—248 

,  foimed  pait 

of  the  Mysteries  of  Eleusis  and 
other  temples,  271 

Real  Presence,  the,  59,  61 

Heal  Presence  in  the  Eucharist— on 
this  subject  Vallemont  has  the 
advantage  in  argument  with  the 
Piotestants,  442 

Red  Sea,  the,  19 

Rees's  Cyclopaedia,  125 

Reeves,  Mr.,  60,  66,  69,  89 

Regifugia  and  Populifugia,  a,  a  pait 

of  the  mythos,  24 

Regiraine — a  pioper  attention  to, 
will  account  for  many  mytholo- 
gical difficulties  —  why  priests 
had  the  names  of  their  Gods, 
&c.,  225,  287 

Reginal  Calcutta,   for   Reginal  of 

Calcutta,  287 

Regulars  (the  Monks)  and  Secu- 
lais,  the,  266 

,   after  having  been 
divided,  they  became  united,         267 

— i  and  Seculars — the  monks 

or  bookmen,  and  the  clergy  of 
the  barons,  in  opposition,  276 

Rei,  382 

Beich— a  legion,  276 

Reland,  on  the  measure  of  the  Ta- 
ble of  Shew-bread,  405 
Religion,  every,  got  up  more  by 
fools  than  rogues,                          256 

,  when  its  origin  began  to 

be  inquired  into,  307 

— — ,  originally  an  esoteric  and 

an  exotenc,  386 

Religions— no  original  one  found 
of  the  vast  variety  of,  255 

i,  when  stripped  of  their 
grosser  parts,  nearly  lesolve 
themselves  into  one,  338 

,  the  source  of  all,  placed 

in  Taitary,  by  LSveque,  373 
,  two  distinct,  in  the  Ko- 
ran— the  one  contains  the  germs 
of  purity  and  illumination?  the 
other  is  fraught  with  maxims  of 
bigotry  and  intolerance,  378 
Religious   rites  among  crafts,   in 
their  initiations,  lost  in  Britain, 
remained   till   lately  in  France 
and  Germany,                         ^     279 

,  the  modern,  on  no  point 
more  deceived  by  the  priests, 
than  on  the  nature  of  the  ancient 
mysteries,  440 


Page 
Resoul  or  Se/it  of  God,  Mohamed 

a,  2H 

Resurrection,  the,  21,  25,  33,  38, 

42,  90 

}  of  the  body,  be- 
lieved in  by  the  Magi,  100,  101 

,  those  wisest,  who 
pronounce  it  a  mystery ,  101 

— ,  believed  in  by  ail 

nations,  "        102 

— — — — ,  at  the  festival  of, 
a  miraculous  fire  said  to  dehcend 
from  heaven,  I  I  5 

_ —j  believed  in  litei  alty 

by  the  Na2arenes,  Ebionites,  and 
the  orthodox— but  spiritually  fcy 
the  Gnostics,  &c.,  '  I  i 4 

,  pollen,  m  its  re- 
newal, a  beautiful  type  of,  244 

,   of   AdoniSj   2^9 

106,  112,  115,  142 

,  of  Apollo       145,  US 

,  of  Atys,  104, 106, 

122,  142,  145 

,  of  JSsculapros,       115 

,  of  every  A\  atar,     1 4  8 

,  of  Bacchus,  102, 
104,  122,  142,  14:- 

9  of  Buddha,  105, 

105,  142,  145 

— 3  of  Cama,  1 0: . 

•  '   •    * ,  of  Christ  (Jesus;, 

104,  305,  236 

_ a  of  Cristna,   142,  14,' 

,  of  the  Dove,          3 1 4 

,  ofHorus,  102 


,  of  India, 

9  of  Jesus,  the  sou 


ofSirach,  424 

-  ,  of  Withja,    99, 

104,  142 

-  •  -  —  ,  of  Osiris,  25,  102, 

104,  106,  122 
--  „    ,9  of  Salivahana,      142 

-  ,  of  Sol,  JOO,  106 
-,  ofXaca,  105 


Rete-mucosum,  the,  of  the  Negro,  363 
Reuben,  the  sign  of,  Taurus,  105 

Reunion  des  Sabbats,  the  festival  of,  21i> 
Revelation,  the,  or  Apocalypse,  35 
Revue  Encyclope'dique,  172,  173,  442 
Rex  Sacnficuhis,  the,  25 

Rhapsodies,  the,  of  Greece,  like 
the  Bards  of  Britain,  Ireland, 
Scandinavia,  and  India  —  the 
rhapsodies  were  poems  to  cele- 
biate  the  renewal  of  Cycles  and 
Avatars,  426" 

Rhamsinites,  history  of  the  Ai  chi- 

tectof,  JiT 

Rhine,  the,  i  isa 

Rhyme  (from  pvfl^o?),  Rune,  225 

Rhymes— the  repetition  of,  the  first 

attempt  to  perpetuate  facts,          340 
Rhythm,  metre,   music,    invented 
for  keeping  in  memoiy  the  sa- 
cred numbers,  &c.,  238 
Rhyn,  the,  of  Wales,  the  Rhythm 
or  Aiithmos  of  Greece,  15J 

,  the  mysterious  language  of 

the  Welsh  fcards,          153,  159,  166 
Rice,  a  monk,  44 

Rich  or  Ras  or  Wisdom,  226 

Richard   (King),  the  sign  on  Mb 

standard,  34^ 

Richardson  on  the  Feudal  Tenure  in 

Arabia,  and  genealogies,  354 

Ridings,  Radtmgs — governments,  '277 
Right,  the,  of  the  chinch,  was  the 


INDEX. 


Pase 

IjOifi  Paramouutship  ore:  the 
rtOi!  of  the  whole  wond— -alwa}3 
openly  01  mentally  resened  by 
the  priests  417 

Rtgoidius,  108,  109 

RiijOu  and  Yoik,  the  Culdees  of, 

279,  281,  287,  288 
rtliy,  01  Ram, =240,  241 

Hobeitusr    likens   the  woild    to  a 

;>*.«  371 

Rocbfci  Je  Gueiin,  AbbS,  2,  3,  10 

—17,  19,  20,  177,  178,  212,  230 
Rock,  the,  on  \\hich  the  church  of 
Chiist  -was  to  be  built,   Saca, 
IBvdriha  or  divine  wisdom,  182 

"Po^ov  ,'/  rose,  from  po$  Raj,  Rad- 

iu<- 5  245 

Bosfare  et  Donaie  made  into  St. 

Bogatieu  and  bt.  Donatien,  86 

Rom  or  Ram  (CeylonJ }  the  prince 
of,  sent  20,000  families  to,  and 
established  the  Religion  ot  Ciifet- 
iia5inJa\a,  "  221 

iVi*i  A,  62 

Not  a,  138 

,  the  eternal  city,  238,  315 

~ — ,  the  country  of,  would  be 
Roma-ia,  241 

,  the  island  of,  in  Lat.  7,  35, 

Long   127,20,  346 
rtomaa  Catholic  Religion,  the,     42,  93 
,   no- 
thing new  in  s  is  reformed  01 
P:otestant  Gentilism,             42,  443 
a 


renovation  of  the  old  Pagan  re- 
ligion, 

-  Church,  the  Jesus 


93 


of  the,  not  a  philosopher  of  Sa- 
maria, in  the  time  of  Tiberius,     108 

Papacj — the  Archieiarchy 

Almost  icvived  under  the,  hi  the 
ir.*ddle  ages,  373 

Pontiff,  the,  had  the  name 

01  Papa,  54,  56 

State,  why  the,  instead  of 

tne  Pontifex  Maximus  and  the 
Pi  icsts,  possessed  the  tithes,         374 
-,  the,  essentially  agri- 


cultural,  originally  it  had  neither 
trade  nor  nat> ;  who  were  ad- 
mitted to  citizenship  in,  392 

Historians,  the,  diffei  about 

obsolete  matters— the  piinciple 
of  the  saceidotal,  feudal  system 
being  then  lost,  393,  432 

•  State,  disputes  in  the,  re- 

specting the  division  of  lands,       418 

Year,  the  ancient,  360  days 

long,  320 

Romans,  the,  and  the  ancient,   17, 
27,  53,  64,  67,  74,  138,  139,  337 
ancient  and  modern, 


their  use  of  images, 

ancient,  had  Jupiter 


Tonans,  Sponsor,  &c. ;  the  mo- 
dern, have  St.  Pietro  in  Vaticano, 
— in  Vinculo,  &c., 

-,  took  nothing  (in  icli- 


80 


91 


99 


gion)  ftoni  the  Druids,  but  per- 
secuted them, 

9  began  the  feast  of 

Biumalia  on  the  25th  of  Dec.  in 
honour  of  the  God  of  Day,  100 

— and  the  Greeks,  had 

few  infant  Gods,  ^b. 

— ,  can ied  the  sign  of  a 

cmcified  man  on  their  standaids, 

116,  118 


Page 

PvOma:»b,  the,  and  the  Gjceks,  the 
equinoxes  of,  133 

,  then  eiror  of  9  da\s, 

on  the  precession,  134 
,  less  skilled  in  astro- 
nomy than  the  Saxons,                  135 
— ,  had  two  wiong  com- 
putations of  time,  141 

used  liteiary  chaiac- 

teis  as  numerals,  as  late  as  Julius 
Caesar's  time,  147 

,  did  they  govern  Bii- 

tain  bv  theii  own  laws  ?  273 

,    used    the    Diuidical 

temples,  278,  280 

,  why  their  enmity  to 
the  Druids,  as  they  themselves 
offeied  human  sacrifices,  281,416 

,  destioyed  Ismiura  or 

Aldborongh,  298 

,  left  Britain,         298,  299 

• ,   depended   upon    ar« 

moui,  discipline,  and  Russian 
tactic— gold ;  the  Britons  on  va- 
lour, 304 

— ,  believed  theii  city  was 

to  be  the  seat  of  univeisal  cm- 
pi!  e,  arid  to  be  eteinal,  345 

,  an  old  ambition  of,       348 

1  — ,  had  a  Lex  non  scripta 

as  we  have,  375 

1  '  ,  when  in  distress,  sent 

their  sacied  thingb,  and  theii 
riches,  to  Cseie,  395 

— ,  and  the  Britons  boie 

about  the  same  relation  as  the 
Spaniards  and  Mexicans,  4 15 

— — ,  probably  made  some 

new  roads  in  Br  itam,  4 1 6 

,  among,  some  families 

possessed  heieditary  offices  — 
particulariy  the  priests,  421 

Rome,    22, 43,  44,  51,  57,  60,  74, 
82,  90,  91,  118,  137—139,  143, 

313,  399,  400 

,  the  eaily  kings  of,  both  kings 

and  priests,  53 

— — ,the  sages  of,  held  the  doctrine 
of  purgatoiy,  72,  73 

,  no  beggars  allowed  in,  but 

the  Mendicants,  76,  92 

— — ,  cliuiches  in,  corned  with 

votive  offerings,  87 
,  pillars  sn  fiont  of  the  church- 
es in,                              92,  261,  402 

and  Tibet,  secret  conclaves  of,  1 1 7 

• — ,  similaiity  of  my. 

thos  in,  119,  127 

,  the  Eteinal  City,  145,  146, 

238,  440 

— — ,  a  Julian  Kalendar  dug  up  at, 
in  the  sixth  century,  147 

,  all  the  names  of,  female — 

Roma,  Floia,  Valentia— uearlv  its 
first  goddess  was  Vesta— had  the 
uame  of  ft*  fcwf,  241 

,  the  king  does  homage  to  the 

priest,  in,  302 

,  in  the  domain  of  Japhet,       360 

and   Petersburgh,  modem 

Chnstianity  as  exhibited  at,  if 
stripped  of  modern  corruptions, 
nothing  but  a  continuance  of  the 
ancient  religion  of  Rome,  367 

— - — ,  probably  saved  aftei  the  Gal- 
lic capture,  by  being  considered  the 
the  Capitolium  01  religious  head  of 
the  Italian,  if  not  of  the  Eui  opean 
Pontificate,  395 


Page 

Rome,  the  obelisks  before  the 
chinches  in,  mostly  the  sacred 
ones  bi ought  fiom  Egypt;  that 
befoie  the  chuich  of  Maria  Mag- 
giore,  like  that  at  Jerusalem,  402 

— — ,  all  the  doctrines  of  modern, 
the  same  as  the  open  01  secret 
docttines  of  ancient  Rome  — 
hence  not  suipiising  that  the 
Popes  re-enact  rites,  &c,,  443 

Romelia  of  Thrace,  138 

Romish  Christ,  the,  the  son  of  Maia 
or  JMaiia,  44 

• ,  an  incarnation 

of  Divine  Wisdom,  65 

Christians,  doctrines  of  the, 

similai  tothoseof  theTibetians,37,  75 

Chiistianity  (not  the  Gos- 
pel of  Jesus),  117,  300 
-  has  the  Heathen 


or  Gnostic  cioss-borne  of  Egypt,  118 

Church,  the,  43,  44,  46,  72,  104 

. 9  fteven  Sacia- 

ments  of,  58—75,  282 

its  doctiine  of 


the  real  presence  more  consistent 
than  the  Piotestant  doctiine  of 
the  Eucharist,  59,  61,  442 


~,  Mauiage, 
-,  Extreme  Unc- 


tion, Penance,  and  Puigatory, 

revenues    of 


71 
72 


the  priests  of,  the  same  as  those 
of  Pagan  sacrifices,  76 

— ,  origin  of  the 

fasts  of,  77,  86 

, >  has  processions 

for  rain,  &c.,  like  the  Pagans,         80 

1    '~ • >  has  eveiy  rite, 

&c.,  of  Paganism,  129,  145, 276,  441 
scenic  repre- 


sentations  of,  of  the  acts  of  Jesus 
Chiist,  136,  233 

bishops,  the,  use  X  before 
their  signature,  198 

church,  in  the,  an  Archbi- 
shop must  have  the  pallium  from 
the  near  of  God,  231 


Essenean    monks 


admitted  into  the,  368 

fathei  s,  the,  affected  to  make 

mysteries  of  Baptism,  the  Eucha- 
rist, &c.,  44^- 

Jesus,  the  Evangelion  of, 

the  same  as  Zoroaster's  and  Ma- 
ni's,  65 

,  the  \v  01  ship  of,  and 
of  the  celestial  lamb,  identical,     1 12 

9  the  gospel  of,     142 

1  •  •  inythos,  of  the  crucifixion 
of  Christ,  a  close  copy  from  Pa- 
ganism, 112 

religion,  a  part  of,  celebrat- 
ed in  the  temple  of  Juggernaut, 

206,  207 
Romulus,  53,  76,  86 

,  the\Jomb  of,  became  the 

church  of  &  Theodoins,         74,  9i 

, andYRemus,   temple  of, 

now  Churcn\flf  Cosmo  and  Da- 
raien,  v  cji 

,  Ja  the" 

months  were  : 
long, 

,  his  history  used  „,  . 

priests,  to  shew  that  the  Romans 
were  a  favoured  nation, 
Room,  Phrygia  so  called  by  the 
Orientals,  341 


120; 


some 
duy& 


320 


INDEX. 


505 


Page 
Room  aud  Mysia— Asia  Minor  was 

both,  412 

Roomite,  a,  Iskander  or  Alexander, 

so  called,  346 

Ros,  in  the  unspoken  language  of 

numeral  symbols,  might  be  sor,  153 
Rosary,  the,  fiom  Ras,  wisdom,  179 
Roschild,  the  capital  of  Denmark 

so  called,  231 

Rosci,  the,  on  the  rivei  Cyrus,  Ros, 

Ras  or  Aias,  ib. 

Rose,  Ras,  wisdom— the  crucified, 

240,  243,  245 

on  a  cioss,  &c ,  240,  243 

—  of   Shaion,    of   Isu-ien    or 
Ishuren,  Jesub  the,    6,  33,  44, 

239,  240,  245 

Bosen,  Di.,  on  obsolete  Sanscrit 
woids,  157,  158 

's,  Dr.,  Tianslation  of  Pans 

of  the  Fust  Veda,  340 

,  on  the  fiist  Sansciit  lexicon,  428 

Itoses,  the  dge  of,  32 

Rossi,  De,  on  the  Septuagint,     16,  172 
Rossi-ciucians,  or  Templais,  the, 

6,  248 

9  ado- 

lation  of  the  Rose  and  Cross,  by, 

240,  244 

9  their 

monogram    sunounded  with   a 
glory,  and  placed  on  a  Calvarv,     243 
-,  the,Fieemasonb,&c., 


the  confiaternities  of,  Chzistuns 
befoie  the  lise  of  Romish  Chiis- 
tianitv,  300 

,    of   Germany, 

suppose  themselves  descendants 
of  the  Egyptians,  Chaldaeans,  £e.,  301 
modern  Tem- 


plais,  and  Masons,  aie  little  mote 

than    (hffeient    lodges    of    one 

older,  *  388 

Roumaen — Rome,  with  a  Tamul 

termination  =666,  241,  242 

Roussean,  M  ,  an  extract  from,  on 

the  Ishmaelites,  389 

Rowland,  on  Hebrew  sounds  in 

Welsh,  154 

Royal  Concubines,  the  360,  of  the 

Persian  kings,  317 

Shepheids,  Saxons,  25 

T, ,  the,  of  Egypt,  305 

RST  tn*ttn)  the  I  or  Jod  inserted 

for  mysteiy,  6 
or  TP2  the  600,  and 

Om  =  600,  303 

P2T,  each  of  these  letteis  had  two 

meanings,  189,  199,  200,  343 

—  Rabit,  a  corruption  of ;  hence 

Caesar,  Tzar,  and  Xpijf,  344 
RSUT=666— wisdom,  201 
plural  of  Ras,  allu- 
sive to  the  Trinity,  211 
P2S  m=*360— EPS  cross,  01  crs 

with  the  letter  e  Rose,  «365,  243 
Rudbeckius,  Olaus,  '  148 

Ruish,  Mu,  on  genus  afyd  species 

of  man,  ?  363 

Rvha  (the  Peisians  so. -all  Olym- 

pias),  is  this  the  H$3iew  rqio— 

fumaraent?  j#  346,  347 

Ruzna  Mamma^J&f&e,  145 

Rune^-'fSnglo-Saxon )    is   Runeh, 

-^hoenician  or  Arabic,  165 

^mies,  the,  of  Scandinavia,      148,  165 
— — ,  acrostic  writing  in>         185 
VOL.  II. 


Page 

Runes,    of    Scandinavia  and  lie- 
land,  the,  aie  figure  letteis,          206 

jtheii  di- 
vision into  fives,  215 

•  •  ,  of  Scandinavia,  known 
to,  and  used  by,  the  Taitais  be- 
foie the  Christian  031  a,— brought 
with  the  Sacse, — written  fiom 

top  to  bottom,  &c.,  &c  ,  305 

•  .        — ,  the  letteis  were  right 
lines, —  used    by    the    Masonic 
CuldeesofYork,  436 

Runic  alphabet,  the,  149 
letteis  or  numbers  weie  right 

lines,  166 

Russia,  215,  304 

,  History  of,  by  Ler&jue,  373 

— — ,  neaily  all  the  land  in,  held 

by  the  Nobles,  and  cultivated  by 

the  serfs,  on  theii  account,  394 

Russians,  the,  called  Go  lo  see  in 

Chinese,  149 
,  their  gieat  stiides 

since  the  time  of  Petei ,  304 

Rustan  (Peisian)  r5/»=650,  211 

Rusticus,  St.,  85 

Ryinei,  384 

Ryots,  the,  cultivators  01  grantees 

of  India,  266,  362,  373,  374 

feudatozies  orfaimers,  hold- 
ing their  lauds,  in  Italy,  as  in 
India,  by  payment  of  pait  of  the 
produce,  &c.,  391 


5  changed  into  P  by  the  ^Eolians,     199 

__  T  by  the  Doiians 

and^Eoliaus,  199,  438 

—  perhaps  both  S  and  T,  and  hence 

called  Sigma-Tau,        200,201,211 
Sa  is  £#  or  tfttM  01  Saviour,  or  the 

600,  195 

Saba  or  Zaba  (wisdom),  whence 

Sabaeans,  219,  220 

Sab-aith— the  preachment  of  the 

sages  or  of  the  wzset  297 

Sabat,  an  awmbly— Sabbatiues — 

lectures^  ib. 

Sabazius  or  Sebaoth,  bii  th-place  of 

Bacchus,  102 

Sabbats,  i bunion  des,  festival  of,      219 
Sabbath,  the  day  sacred  to  the  God 

of  Wisdom,  219,  220 

Sabbathier,  172,  418 

Saca,  [the  God  of  Wisdom,]  1,  2, 

9,  10,  31,  32,  275,  428 
Sa-ca-akira,  2 

,  Saca-sa,  Sacya,  Buddha,  1, 

3,  6,  27,  148,  228,  428 
Sacae,  the,  01  Saxons,  1,  4,  166, 

203,  207,  228,  250,  275 
• ,  the  German  aud  Scan- 
dinavian Saxons  fiom,  209 

• ,  the  ancient,  the  Rattores,       211 

,  Saxons,  Scythians,  conquei  ors 

of  Egypt,  ^  221 

,   the  Scandinavian,  and  the 

Arabians,  flora  the  N.  of  India,    225 

01  Saxons,  the,  brought  the 

feudal  system  from  Asia  into  Eu- 
lope,  262,  372 

and  loudi,  the  tiibesof,  the 

same,  263 

or  Saxons,  the,  conquered  by 

Alexander,  272 

4  c 


Page 

Sacas,  the,  weie  the  biuldeis  of 
Stonehenge,  273 

,  weie  also  called  Sagae,     274 

,  occupied  almost  all  Eu- 
rope, 278 

• ,  01  Celtas,  Chaldees  01 

Culhdei,  the  first  tribes  of,  were 
Diuids,  like  the  Christians  of 
Malabai,  281 

,  tiaces  of  the  oriental  system 

ot  the,  in  Scandinavia,         300,  305 
,  the,  or  Scythians— the  wis- 
dom and  moderation  of,  i.  e.  of 
the  followers  of  Japhet,  37'2 

,  Saxons  or  Buddhists,  called 

Atheists  by  the  followers  of 
Custna,  &c,  428 

,  the   Chaldaean-Celtic,    their 

conduct  in  new  countries,  435 

Sacala,  9 

Sacas  01  Sagas— Sacas-ana,  co unity 

of  Sacas,  4 

Saceidotal    caste,    a,    ruled    the 

woi  Id,  1 
empire,  an  ancient  uni- 
versal,                                          262 
01    Patriaichal   govern- 
ment, a  supieme,  overrode  the 
whole,  but  left  each  state  to  re- 
gulate its  domestic  concerns,  &c  , 

433,  434 

,a 

remnant  of,  in  the  pale  of  Ireland, 
and  in  the  pfahlburger  of  Ger- 
many, 434 
Saceswaia,  Mohameda,  2 
Sachem,                                           25 
Sachia,  Sechia,  3 
Saciaments,  the  three>— the  reli- 
gion of  Abiaham,  of  lona,  of 
Buddha,                                        283 
Sacied— secret,                                199 

Soc  or  Sac-rid — to  be  nd, 

quit  of  rule,  &c.?  264 

Sacred    majesty  —  the    xe^orowa 

gives  the  title  of,  263 

— — —  order,  the,  which  i  uled  the 
world,  possessed  all  science,  342 

Numbers  —  the   microcosm 

found  in  what  the  ancients  call 
the,  &c.,  397 

— —  poems,  jetained  by  memory, 
would  answer  duiing  peace;  but, 
when  wai  s  arose,  they  would  not 
a^ail  forhibtory,  424 

Sacrifice — none  but  the  Iving  could 

make  a,  for  the  nation,  at  Rome,  375 
Sacrifices  for  the  dead,  co-eval  with 
Christianity,  74 

,     all,     were    originally 

feasts,  233 

Sacristan,  Saxtan,  Sexton,  71 

Sacti,  Sakti,  6 

Sadducees,  the,  101 

Sadduceism,  the,  of  Manes,  ib 

Saga,  25,  34 

and  Saca,  clearly  mean  Wi&- 

dom,  336 

Sagan,  Cohenia  and  Ogygisan,        2,  3 

Ogygisan— Noah  so  called,       3 

Sagart,  no  sacrifice  without  a,  2,  25,  264 
Sagas  or  Sacas,  4,  34 

Sagas,  Sagesse,  3,231,232 

Sages  for  Tages,  231,  232 

Sagiot,  230 

Sahagan,  23 

Sait  learning,  227 

Sajuts,  the  adoration  of,  81 


506 


faints,  the  canonization  of,  is  the 

apotheosis  ot  the  Pagan*,  81 

St  Columba  and  St.  loria,  said,  by 

Catholic  histonans,  to  have  been 

bishops  ot  the  isle  ot,  286 

Saib,  Sauafe—  *aje,  230 

Saka,  Sakea,  or  Sakia,  festival  of,  60 
-  ,  an  aeia,  a  name  ot  Buddha,  221 
bdlddm,  piobably  fiom  Sul-ad-in, 

01  Sul=360  and  ad,  230 

SaleS  Koi  an,  352 

Salem,  45,  58 

Salic  laws,  the,  theii  numbei  and 

wheie  enacted,  299 

Salice  —  Ceylou  —  the  name  pie&eiv- 

ed  in  Selen-dive,  &c.,  289 

Sali-ghat,  the  ghost  of  Sail  01  Suli, 

of  Bath,  299 

balii,  the,  were  Sulii  01  piiests  of 

Sul,  179 

,  an  oidei  to  legulate  the 

^-acied  dances,  233 

S,Uivahana,  9,  133,  221 

—  —  —  ,  cioss-boine  01  Stain  o- 

bates,  115,  118 

--  ,  the,  of  India,  though 


well  known,  yet  the  Ciktua  of, 

pievails,  368 

SaJuahanas,  118 

,  incarnations  of,  129 

,  &c  ,  the,  put  to  death, 

£c.,  142 

Salman-asar,  Salmon- JEsai,  Caesar 

Solomon,  180 

Salmon's  Modern  Histoiy,  22 

Saloghast,  Wiseghast,    Bosoghast, 

and  Undoghast,  meant  the  Holy 

Ghost,  299 

Salome,  Mi.,  on  the  Malays  speak- 

ing  Hebiew,  156 

Salvation,  voyage  and  voyages  of, 

or  Deisnland  Deisnls,20,  21,  64, 

233,  276,  422 
wrought,  by  Mithia's  re- 

suirection,  99 

Salveite,  de,  Eusehe,  3 

Sail  (in  old  Irish)  V?W  =360,  means 

a  year,  178 

Sallnst — Satis  elrjquentuz,  sapientus 

parum,  132 

Salusbuiy— Suia   01    Syi -la— place 

of  the  Sun,  "  299 
Sjui,  a  name  of  the  sun,  137 
,  of  Mercuiy, 

daiknet.8,  and  Buddha,  438 

Samach,  the  final  fonn  of  the  tenth 

lettei,M,  196 
j=60,  Sam  (the  Sun)  and 

akmt  1 97 

and  mem  final  =600,  241 

,  imposition  ot  hands,  hues- 

tituze,  the,  252,  278,  359 
,  Aaion  leceived  the,  fiom  * 

Modi's  302 

Sam  an,  31,  U8 

fcamaueans,  the,  or  Gjmnosophistis, 

'  43—43,  50,  368 
,  piobablyEs&enes  01 

Monk*,  and  Chaldseans,  368,  370 
Samaria,  36 
,  cajiitol  of  the  tribe  of 

Juda  01  Ayoudia,  207 
,  the  Jesiii  ot  the  Roman 

church,  not  a  philosophei  of,  108 
,  the  teachei  ot,  made  to 

be  God  himself,  368 

Samatitau  Hisfcoiy  01  Pentateuch, 

the,  16 

—  Nazarite,  the,  43 


INDEX, 

Page 

Samaiitan  and  Hebrew  chronology, 
the  difference  of,  133,  134,  327,  329 

Hebtew,  puiity  of  the,      156 

•  Philosopher,    Nazai  ite, 

Buddhist,  Pythagotean,Esbenean, 
the— the  doctiine  taught  by,  was 
all  peace  and  biotheily  love,         409 
Samaiitans,  the,  5,  66,  133 

i  jConecttimeofthe 

precession,  taken  by,  134 

,  attached  to  the 

worship  of  the  dove,  228,  229 

9  Sama-iitans,  woi- 

shipers  ot  Sawa  01  Cama?  — 
place  Aiaiat  in  Sci endive,  229 

— ,  bitter  enemies  of 

the  s>  stern  of  David  and  Solomon,  232 
i  '  i  • ,  make  the  flood 

to  have  happened  in  the  fifth  ic- 
volntlon  of  the  comet  (of  1680), 
01  2926,  B.  C.,  328 

Samaikand,  206,  274,  444 

Samhan,  82,  83,  287 

Samhna,  82 

Samnaut,  137 

CD1D=666,    and     Neith 

wisdom — the  Solai  wisdom,          201 
Samotlnace,  55 

cSau   Gods,    the   thiee 
Gieat,  344,  345 

Samson— Cnstna,  Isaac,  8 

,  his  likeness  to  Hercules,       21 

,  the  history  of,  305 

Samuel  (the  piophet),  45 

Sanhedrim,  the,  called  by  Napoleon 
—reason  foi,  358 

,  the  Jewish,          380,  381 

,  a,  in  each  of  the  72 

divisions  of  the  world,  422 

Sangus,  the  statue  of,  89 

Sanpi,  the  Greek,  not  a  letter,         224 
San-script— writing  of  the  sw  or 

holy  writing,  290 
Sansciit,  the,                           156—159 
,  of  South  India,  de- 
rived trora  the  Tamil,           148,156 

,  held  bv  the  Biahmins 

to  be  absolutely  peifect,  157 

,  Hindoo,  Latin,  and  Gteek, 

names  of  numbeis,  166,167 

,  compaiatively  modem 

and  artificial,  184 

,   called    Fan    by    the 

Chinese,  217 


-,  on  woids  in,  identical  with 
Peisian,  Greek,  and  Geiraan,       234 

,  woids,  on,  fiom  the 
Hebrew,  245 

,   called    Sanscort   or 

Sanskioutan,  in  Celtic,        290,  412 


-,  like  Gieek  scholars,  fail  in 
then  explanations,  why,       290,  429 
,  formed  by  the  Brah- 


min or  Cristnu  sect,  foi  seciecy, 
but  it  also  is  become  public,          294 
-,  the,  was  compaiatively  mde 


when  the  fii  st  Veda  was  written,   293 
— ,  of  India,  and  of  Scot- 
land, 412 
Saphenath  Pahaneah   [Zaphnath- 
paaneah]  Joseph,  in  the  Egyp- 
tian, Salvator  MunM,            177 1  178 
Saques,  les,  on  les  Scythes— their 
conquest  of  Asia,  and  mild  tieat- 
nient  of,  &c.,  372 
Saracen!,  the,  Aiabiana,  225 
Saiaceus,  the,  have  they,  like  the 

Tuiks,  the  descent?  291 

• and  Tuiks,  a  stiug- 


Page 

gle  between,  as  to  the  nght  of 
excommunication,  352 

Saiaceni,  the,  conquering  and  mag- 
nificent, puffed  up  with  vanity 
and  pnde,  378 

Saiah,  14,  16 

--  called  Ischas  or  Ischa,  60,  230,  346 
--  ,  the  wife  of  the  Brahmin, 

(Abraham,)  81 

Saiai,  means  Me  queen,  14 

Sara-iswati,  the  Dea  Sctentiarum,        8 
Sarcophagus,  the,  in  the  Pyramid 

ot  Giza—  its  length,  &c.,       403,  40<> 
Saidanapalus—  tiaditions   of  thiee 

piinces  of  that  name,  360 

Sari—  the  leigns  of  ancient  kinqs 

counted  by,  321,  322 

Saikel  —  kel  01  oil  chuich,  and  las 

229 
297 


322 

31 

2 

3  19 


Saiouide,  the,  is  Has,  &c., 

Sams,  a,  3600  yeais,  01  rather 
days.,  &c , 

Sasax,  Saxax, 

Satseuach,  Sacon,Sausen,  Sa3ienach, 

Sassan,  father  of  Aitaxerxes, 

Satieiuia — countiy  of  the  cycle  of 
fi66,  241 

Satiapes,  in  the  360,  and  hi  the  72 
Solunu  of  Persia,  &c.,  we  may 
see  ttaces  of  the  miciocosm,  420 

SATURDAY,  Heb.  Star =666  —  Gr. 
S*re«608  —  5^=600  —  Stin  = 
650,  20<J 

Saturn,  8,  212 

-ja  or  Satin  nia,  62,  127 


,  Satiern,  in  Gieek  numerals 
=666',  209 

-  ,  called  Sati,  Sani,  Satyr,  in 
India,  209,  210 

,  the  kingdom  of,  divided  into 


thiee  parts— Asia,  Africa,  and 
Em  ope,  399 

, ,    to 

Jupitei  (Ham),  Pluto  (Shem), 
and  Neptune  (Japhet),  400 

Satuinalia,  the,  of  Italy,  weie  fes- 
tivals of  Saca,  26b 

Satuima,  the  kingdom  of,  37") 

Saul  (kin*),  105 

01  Talut,  so  called  in  India,      134 

,  as  King,  given  as  a  punish- 
ment, 3o4 

Savinian  and  Potential),  the  Saints, 
in  Gaul,  »   25$ 

Saviour,  the,  19,  24,  61 

• ,  the  acts  of,  sceuically 

repiesented,  20,  136,  233 

,  ciucilied,  black,  32, 

36,  37,  116 
,  Aiies  was  called,  108 

,  a  spiritual,  instead  of 

a  temporal,  actually  ciuclned, 
taught  by  Paul,  341 

,     in     every    country 

which  had  any  pretensions  to 
have  a,  theie  was  a  Mount  Mem, 
Olympus,  01  Acropoli.s,  &c,,  »6 

jW  the  whole  world, 

invited  all  People  to  a  participa- 
tion in  his  favours,  &c,,  40** 

Saviours,  '  25 

Saxae,    Sacae,    Xa^   Xim,    Xin, 


Saxon,  the,  is  Celtic  au 


kmgs  the,  claimed  to  have 
all  lauds  in  demesne,  J 

institutions,  the  histoiy  of 


INDEX. 


so; 


Page 

the,  little  understood  by  Hume, 
&c.,  416,  417 

Saxons,  the,  1,  2,  4,  9,  32,  209, 

221,  223,  250,  262,  272 

• — ,  Royal,  25 

,  the  barbarian,  better  skill- 
ed in  astionomy  than  Gieeks  ot 
Romans,  in  the  time  of  Caesai,  1,35 

,  ancient,  the  emphatic  article 

of  the,  was  I,  199 

,  and  Fianci  or  Franks, 

the  same,  267 

,    and    Scythians,    the 

same,  268 

,  fust  heard  of  in  the 

West,  about  150  B.  C,  271 

,  said  to  be  not  Chns- 

tians,  281 

or  Sacs,  the  latter  tribes 

of,  in  Bntdiu — then  zeligion 
nearly  that  of  the  Cullidei  of 
lona,  of  York  and  Ripon,  ib. 

«——•—— — ,  of  Denmaik,  had  three 
cups,  to  Odin,  Niord,  and  Freya,  300 
-,  with  the  retuin  of  the, 


to  Biitain,  the  Scandinavian  cus- 
toms, &c.,  revived,  304,416 

,  the  later,  when  they  came 
to  Biitain,  piobably  found  the 
lemains  of  their  ancestors,  who 
had,  500  01  600  yeais  befoie, 
built  Stonehenge,  &c.,  416 

6$o— erudition,  sage^se,  219 

Scala  01  Scale,  5,  9 

Scalds,  the,  a  con  option  of  Chas- 

dim,  Ch  aid  sans  or  Culdees  ?         305 
Scahgei,  64,  97,  135 

,  on  the  Periodus  Magorum,  317 

Seal  it,  a  name  of  Joseph,  2 

Scandei,  the  burial-place  of  Akbar,  358 
Scandia,  Giotius  thought  the  Mexi- 
cans fiom,  278 
Scandinavia,                              148,  262 

,  the  Runes  of,        165,  166 

,  —  the  confreres  of, 

all  sworn  friends,  300 

Scandinavian  poetzy  abounded   in 

acrostic*,  1 85 
Sacae,  the,  and  Ara- 
bians, fiom  the  Noith  of  India,    225 
Scandinavians,  the,             3,  304,  305 
•  '           ,had  their  Demi- 
gods,                                           300 
Scapuja,                                           199 
Scattald—lznd.  which  paid  tor,         284 


Scheffei  and  Pontoppidan,  on  the 


ib. 


word  allodial, 

Schehabeddiu-Seheiwerdi,  the  fa- 
mous, sent  by  the  Calif,  to  the 
emperoi  of  the  Mongols,  when 
about  to  attack  Bagdad,  390 

Scheller,  Dr.,  2 

Schlegel,    on  an   ancient    priestly 

government  in  Greece,  350 

Sciakam,  2,  125 

Sci-akhum,  6,  7 

Sciold,  the  son  of  Odin,  231 

Scipio  Afncanus,  f 

Scolt,  Sciot — fiom  Sagiot^, 
Scoloti— Skuthai— Scyth  !ans,  the, 
Scone,  with  its  sacied  s^tie, 
Sconhalla  in  Dom  Be#,  at  the  vil- 
lage of  Skellow,  V  283 
Scores  and  Ijj^S/our,  probably 
the  miciocosnnc  su- 

38o,  433 
tch,the,  ^  220 

,  aie  admitting  organs 

into  chuiches,  271 


54 
230 

ib. 
260 


Page 
Scotland,  4,  156,  286 

— ,  (highland)  the  language 

ot,  called  Sanscnt,  158,294 

,  the  cams  ot,  179 

,  the  fiie  towers  of,   260,  296 

,  the  laws  of,  272,  273 

,  the  sacied  islands  of,       287 

•  and  India,  identity  of  race 

and  language  in,  289 

,  was  called  Alba,  291 

,  the  first  wntten  syllabic 

language  found  in,  294 

Scott,  Su  Waltei — if  such  a  man 
as  he  was,  would  study  this  v\oik, 
with  a  view  to  conect  its  enors 
and  supply  its  deficiencies  he 
would  be  qualified  to  wiite  a  ge- 
ueial  history  of  the  world,  369 

Scribes,  the,  peihaps  alone  undei- 

stood  the  ait  of  writing,  169 

Scnptnies,  the,  10,  17,  18 

9  of  the  Theiapeutos 

or  Es»senes,  the  giound-woik  ot 

the  Gospel  histories,  45,  46 

Scythes,  fils  d'une  Vieige,  97 

Scythes  ou  Taitaies,  ib. 

Scythia,  Eastein,  136 

,  Asia  once  a  nef  dependiug 

on,  262 

Scythians,  the,  2,  97,  203,  221 

,  Saxons,  and  Sacse, 

the  fcame,  230 

Sea-Kings,  the,  made  war  upon  the 

Highlands,  291,  305 

Sean  (Sion),  name  of  Heicules,  the 

Sun  01  wisdom,  225,  290 

Sean-ach,  hence  Senate  ?  264 

,  a  high-piiest,  a  Diuid,     290 

Sean-achas,   a  judge   of  a  feudal 

code,  260 

Sect  01  division,  eveiy  gieat,  had 
its  book  of  wisdom,  leaning  to 
its  p«ii  amount  dogma,  445 

Sects,  all,  improve  as  their  passion 

cools,  342 

Seetet  doctrine,  the,  of  Jesus — 
lematks  on,  308 

9  jost  in  the 

days  of  Papias,  Iretiaeus,  &c.,  or 
not  truited  to  them;  H  might 
hate  been  as  imprudent  to  trust  it 
to  them,  as  to  Luthei  or  Calvin,  367 
Secrets  and  sacreds — the  two  words 
Mispected  to  be  of  almost  piimae- 
val  antiquity,  396 

Secular  bishop?,  270,  276 

Secular,  all  priests  weie,  origi- 
nally, 266 

and  monks,  the  oiders  of,  267 

— ,  and  Regulars, 

though  hating  one  another,  had 
a  common  inteiest  against  the 
iest  of  mankind,  270 

— — ,  the,— the  cleigy  of  the 
batons — weie  always  in  opposi- 
tion to  the  Regulars,  the  Monks,  276 
-and  Regulars— stiug- 


gles  between,  when  the  Monks, 

under  Augu&tine,  came  to  Biitain,  281 
— — ,  the,  the  descendants  of 

the  Biahmins,  369 

Seed  of  the  woman,  the,  "  shall 

bruise,"  &c.,  249 
,  when  the,  of  any  animated 

being  is  examined,  &c.,  398 

Seignioi,  the  giand,  and  (power 

pvei)  his  pashas,  264 

Seigniory  is  fjdgm'oi-ia— place  of 

the  lord,  300 


Seldea,  66,  259,  268,  273/515 

Seldjoukide— Sultan  MeleksUh,       3S2 
Selene,  like  Yoni  or  lune  and  lona, 
means  the  female  generative  prin- 
ciple, 2Si> 
Selim  ill  ,  said  to  ha\e  taken  the 
Calif  to  Constantinople,  and  to 
have  mled  under  his  authority,    J52 

,  the  conquest  of  Egypt  by, "      365 

Selime  \  e.  Solomon,  the" desert  of,  230 
Seliugmskoi— manysepulchies,  &c  , 
toinul  about  the   neighborhood 
of— supposed  to  be  lemains  of  a 
people  previous  to  the  flood,  444 

Sema,  ot  Hieiapohs,  J28 

Semedo,  Alvaiez,  227,  1228 

Semiramis,  and  the  Sema-Rama  </* 
India,  closely  connected  with  t**c 
dove,  Jlh 

Seinlei,  4' 

Senators,  the,  of  Rome,  why  tailed 
Patres  Conwijttt,  they  were  like 
our  English  Peeis ;  the  foreignei^ 
like  oni  Scotch  and  Iiish  Peers , 
these  would  >ote  as  Knights,  :^2 
Seneca's  Hercules  Furens,  40S 

Sephiroth,   the   ten  Jewish,   weie 

ten  symbols  or  ciphers.,  I8."» 

Sephora,  (Sephot,)  city  of  the  book, 

moie  piuperly  a  cipher,  311 

Septuagmt,  the,  83,  327 

,  the,  probably  a  tiai^- 

lation  ot  the  sacred  books  of  tht 
Jive  temples  of  Egypt,  It- 

• — — ,  the  present,  not  that 

tianslated  foi  Ptolemy,  IT2 

Seidpis,  the  Stitioui  of  Jigypt,    14, 

15,  87 

,  thought  to  be  the  pecuhai 

God  of  the  Chilians,  K' 

,  the  priest?  of,  at  Athens, 

had  the  head  shaved,  78,  7D 

•  and  IMS>,  the  piiests  of,  woie 

the  toiisuie,  'j'2 

Serendive  01  Serendib,  the  old 
name  of  Cejlon,  288,  290,  2yj 

,  Aiiiiat  placed  in,  by  the 
Samantaiii.,  229,  lit  8 

Setenu>,  Bishop  of  Maiseilles,  fci) 

Seiviu^  Tulliua— the  whole  mythofc 
in  the  histoiy  of— the  immaculate 
conception,  &c.,&c.,— he  uai  the 
mst  vvho  had  the  gloiy,  3y/< 

Sesostus,  iU 

Seth,  &c  ,  icons  ot,  in  India,  i'22 

,  piuices  in  the  race  of,  13,5 

Sethenes,  14 

Settle,  our  woid,  fiom  71"! IP  i//,  437 
Seven  Rabbits,  the  Mexican  year  of,  2,r> 
— — —  feacraments,  the,  of  the  Ko- 

mi&h  Chuich,  58—7.'. 
Seven  wise  men,  the,  of  Greece,  pro- 
bably the  set  en  incai  nations  ot 
Wi&dom  or  the  Logos  ot  seven 
cycles,                                    127S  226 
Seventy  (or  73}  languages, all  found- 
ed on  the  Aiabic,  235 
Seventy  thousand  Fldawis  weie  at 
all  times,  leady— fiom  fanaticism 
01  iciigious  principle — to  thiow 
themselves  fiom  the  battlement1* 
of  the  cattle  ot  A  la  mom,  to  shew 
their  demotion  to  the  Imam,  389,  J90 
Seventy-two,  the  munbei,  &c.,         299 
,   members  of  Parlia- 
ment, foi  the  whole  inland   (of 
Great  Britain)— the  micioco&ui 
peep.?  out  in  that  number,  40 1 


INDEX. 


Page 
Seventy-two,  the    nations   of   the 

earth  divided  into,        409,  410,  413 
Swenty-two,  a  senate  of,  piobably 
m  every  country,  the  Jewish  San- 
hedrim", the  Solumi  of  Persia, 
^c  ,  &c  ,  422 

.....      ,  angels,  the,  of  the  72 
nations,  &c.,  433 

Seieuis,  Sulpitius,  110 

Sextus,  V  ,  54 


e,  the  historical  plays  of, 

like  the  poems  of  Ossian,  293 

---  9  the  "lack  of,"  flying 

Muds,  347 

Shan  Mung,  Rev.   Daud   Collie's 

translation  of  the,  376 

^haiastani,  101 

Muron,  Ibhuien  or  Isuren,  the  Rose 

oi,  6,  33,  44,  239 

--  9  the  Rose 

of,  Je&us  6,  42,  240,  243 

Sharon  Turner,  135 

Shaving  of  the  head  and  suiplices 

borrowed  fiom  Eg\ptiau  piiests,     78 
Shaw,  ^  t  82 

'y,  Mi  .,  Ti  auslation  of  Mirkond, 

346,  347,  351 
s,  the,  accuse  the  Sounees  of 

coirupting  the  Koran,  351 

.Sheik  —  said  to  mean  reverend,          301 
Slielid—  Sakia—  a  prophet,  227 

Shem  —  his    claims    to    the   high- 

pi  icsthood,  &c.,  361 

-  owed  suit  and  service  to  his 
dder  bi  other,  Japhet,  372 

-  ,  Ham,  and  Japhet,  the  three 
divisions  of,  in  the  families  of 
Omxuia,  Abbas,  and  Fatima,  rul- 
ing m  But  ope,  Asia,  and  Africa, 

384,  385 

-  ,  claim  for,  piobably  set  up 
by  Mohamad,  the  lines  of  Ham 
and  Japhet  having  failed,  386 

—  ,  according  to  the  mythoss  in 
consequence  of  Ham's  miscon- 
duct, inherited  the  light  to  the 
Pontificate  ;  in  his  line  the  ava- 
tai  fcaviouis,  kings,  and  priests 
were  to  be  found,  and  all  man- 
kind to  be  blessed,  398 

-  ,  in  the  dhisioii  of  the  world, 
had  36  parts,  399 

Sheiiffe,  the,  of  Mecca,  the  lineal 

descendant  of  Shem,  359 

-----  ,  the  Pasha 
of  Egypt  claims  to  hold  his  domi- 
nions from,  383,  388 

Shesach,  a  Scythian,  Tat-ar  or  Tar- 

tai,  2 

Sheshach  (who  pillaged  Jerusalem), 
the  king  of  the  Sacse  or  Saxons, 
01  Shepheids  of  the  Pallestini, 

221,  268 
Shin  and  Tau  both   used  for  300 

and  400,  200 

Ships  of  the  ancients,  the,  nearly  as 

laige  and  as  sea-worthy  as  ours,  311, 
Shh  e  —  from  the  Celtic  hir,  #Y,  c/wr, 

&c  ,  276 

Shiovetide,  59 

Shuckford,  201 

Si,  siah,  learning,  m  Chinese,  227 

Siakhmi,  8 

Slain,  31,  32,  45,  163 

-  ,8  Avatars  in,  139 

—  -,  Judsean  mythos  in,         222,  232 
Sidmese  Boys,  the,  202,  397 
--  ,  the,  and  the  Tibetians, 

closely  connected,  214 


Page 
Siamese,  the,  say  the  Fiench  ha\e 

the  same  name  as  themselves, 

\\z.fieet  267,  411,  412 

Sian  or  Siam,  31 

Siang  or  Sihang,  the,  of  the  Tibe- 

tians, is  Sfa, 
Sibyl,  the,  the  leaves  of, 
Sibyls,  the  acrostic  of  the, 
.  ---  ,  their  account  of  Aiarat 

not  fiom  the  Bible, 
Sicily,  Siculia,  or  Xaca-clo-id, 
"Sides,,  the,  of  the  noith,"  where 

the  Gods  sit,  73,  175 

Sidon,  n^-364,  183 

Sigalion,  Dieu  de  Silence,  18 


224 
166 
154 

173 
9 


Sigma-Tan,  S  and  T  substituted  for 

each  other,  199,  200,  211,  244 

Signs,  seals  or  crests,  origin  of,        198 
Silius,  on  the  rites  in  the  Gaditan 

temple  of  Hercules,  78 

Silliman,  on  the  flood,  312,  313 

Simeon,  Jacob's  son,  18 

--  ,  the  Rabbi,  72 

Simon  Magus,  89 

Sin,  Sin-di,  the  holy  Sin,  181 

—  ,  Saxons  01  Buddhists,  the  Chi- 
nese are  nothing  but,  215,  292 

—  ,  ^=360,  or  Xn*650,  250 

—  ,  Simula,  tin  instead  of  doct,  288,  292 

—  ,  ~360  for  the  Sun  —  the  Lion, 
as  the  emblem  of,  at  the  summer 
solstice,  292 

Sina,  Mount,  31,  288 

Sinan  —  chief  of  the  Assassins         230 
Sincellus,  Georgius,  the  chionogia- 

phy  of,  121 

Sind,  the  river  —  Abba-Sin,  father] 

Sin—  the  Nile  once  so  called,  > 

like  father  Thames,  J    181 

Sinda,  107 

Sinde,  Sindi,  a  river  of  Thiace,  and 

the  Indus,    179,  181,  202,  224, 

288,  294,  420 
Sindi,  the,  of  North  India  and  of 

Thrace,  both  followers  of  the 

holy  Xin,  ^          414 

Sinpal,  the  language  of  the  Sin,  or 

of  Nis  or  Bacchus,  292 

Singala,  the,  is  Gala  or  Gael  Nis, 

&c.,  294 

Singapore,  215 

Singhalese,  a  few  of  the,  are  wor- 

shipers of  the  stars,  289 

Singing  rhymes  to  peipetuate  facts 

—singing  or  chaunting  praises  of 

the  incai  nate  wisdom,  340 

Sion,  i.  e.  the  sun,  in  Siam,  means 

free,  267 

Sioun  a=336,  or  Smti=366,  or  Sin 

=360,  or  Xn  =650,  250 

Sirach,  who  was  the  author  of  the 

book  of  123 

Siriad,  letters  said  to  have  been  on 

the  pillars  of  the,  256 

Six,  the  numeral  letter,  how  de- 

scribed, 196 

Sixteen-letter  system  or  alphabet, 

148,  166,  167,  185,  206,  223 
-  —  —  languages,  dialects  of 

each  other,  Sanscrit  excepted,       1  70 
"  ...........  ,  the,  probably 

known  to  the  Chinese,  216,  (as 

a  secret  to  the  Tartars,)  223 

...............  -the,  of  the  loudi 

or  Chaldasans,  218 

...............  ,  the,  pervaded 

whole  world,  234 


Sixteen-letter  Hebiew,  the,  not  far 
diffeient  fiom  the  original  lan- 
guage, i  e  of  China,  443 

"|D  sk  in  Hebiew,  means  a  vetl—  in 
Gi  eek  <rv)Koq—  vei  y  like  Saca,  33" 

SKellow,  a  custom  continued  at  the 
village  of,  283 

Skye,  the  island  of,  so  called  from 
SicaorSakya,  287 

Slam  Lamb,  the,  of  the  Apocalypse, 
connects  with  the  cycle  of  144, 
&c.,  240,  241 

tie,  Selah,  178 

sle,  Shilo,  Silemis,  178,  Sa- 
viour, 


180 
178 
212 
178 


Sh,  Suli,  the  Sun, 

ttf  sht,  a  name  of  Joseph, 

630,  salus,  health,  sal- 

vation, Salus-bui),  177 

--  three  9  the  Trinity,  tl> 

Slu  oi  Sul  meant  the  same,  in  the 

unspoken  language  of  numeral 

sjmbols,  185 

C3»Dttf  smim^  the  disposers  ,  mlers, 

&c  ,  177,  212,  438 

Smith,  Dr.  J.  P.,  64,  113 

Smoking,  what  occupation  or  amuse- 

ment is  better  than,  305 

Soc-manni,  the,  were  the  Seculars,  264 
••  —  —  t  holdeis  of  lands 

fiom  the  priests,  266 

Soccage  lands,  primogeniture    in, 

pie  vailed  in  the  time  of  Henry 

III.,  264 

-  ,  Fiee,  from  Soc,  a  plough— 
or   liberty,   privilege—  or,  from 
Xaca  or  Saca  ?  264,  265 

-  ,  tenure  by,—  lands  changed 

to  tenuie  by  Knighthood,     269,  284 
Sochi-quetzal,  the  mother  of  Que- 
calcoatJe,  32 

-  ,   or  Suchi-quecal,   is  both 
male  and  female,  ^b. 

Socinians,  the,  96 

Socrates  (the  scholastic)  ,  77 

Socrates,  96 

,  his  birth  announced  by  a 
brilliant  star,  and  gold,  &c.,  of- 
fered to  him  by  the  Magi,  tb. 

••••  ,  called  a  ChrKstian  by  Jus- 

tin, 130 

-  -  ,   like   Pythagoras,   &c^ 

left  no  writing  behind  him,  219 

-  ,  the  alphabet  of,  220 

-  ,  said  to  have  lost  his  life 
for  teaching  that  viitue  would  se- 
cuie  eteinal  happiness.,  253 

Sodalitdtes  01  companies,  &c.,  the, 
in  Athens,  were  12,  in  what  were 
called  360  houses  ;  here  aie  re- 
mains of  the  microcosm,  419 

Sodoreys  and  Nordoieys,  Southerns 
and  Noitheins,  the  Western  Is- 
lands divided  into  the,  ,  291 

Sofees,  the,  of  Mohamedism,  274 

—  —  or  Gnofcis,  the  sect  of,  346 

34 
execution  of—  the 

49 

i  isiiig  to  immor- 
tality at  the  Ver&al  Equinox,        1  00 

—  ,  the  God,  hisTmnatenes  cele- 
biated  on  the  SundayjN-       89,  90 

--  9  his  birthSNii 
Winter  Solstice,  49,  or  on  Maicli 
25,  98-400, 

—  ,  the,  worship  of,  112 


Sol,  the  Lord| 
Saviour, 


INDEX. 


509 


Page 

bolaimani,  the  Afghans,  dwell  on 

the  Mount  of  Solomon,  239 

Solai  and  Lunar  revolutions,  the 
change  made  in  the,  happened  at 
the  deluge,  326 

Soldier,  when  the,  arose,  372 

Soldiers  hired  by  the  scientific  class, 

to  keep  order,  365 

Soleiman,   Sulimon  or  Suleimon, 

179,  180 

Soli  Deo  Mitrse,  116 

Soli-lunar  peiiod  of  600  years,         141 

cycle  of  the  Neios,    142, 

163,  432 

,  an  exact,  12  moons 

of  30  days  each,  &c  ,  431 

Sohmans,  13  generations  of,  133 

Sohnua,  3,  314,  325 

Solomon,  105,  233,  293 

,  his  empire  not  discovered 

byHeiodotus,  11,  134 

,  the  author  of  the  Iliad,        19 

"-'    '  •"-""-,  uncertain  whether  he  built 

Palmy  i  a,  147 
,  the  saci  ed  part  of  the  tem- 
ple of,  built  with  the  Almug-tree 
—the  wood  sacied  to  the  Mag-a/ 
01  «J,  01  the  great  God,                 203 

— ,  on  wisdom— a  ti  ee  of  life,  204 

,  the  temple  of,  at  Casi  in 

Cashraeie,  20G,  232 

,  the  real  city  of,  231 

— ,  the  niythos  accommo- 
dated, at  eveiy  temple  of,  361 

said  there  was  nothing  ttew 

undei  the  sun,  430 
Solon,  on  the  firmament,                 314 
,  on  the  length  of  the  Tropi- 
cal yeai,                              318,  319 

,  the  fiist  who  accommodated 

the  month  to  the  moon's*  motion,  320 
,  dispiites  among  the  Athe- 
nians, befoie  the  time  of,  418 

" ,   Plato,  Cntias,  and  Audo- 

cides»,  were  of  the  noble  class  of 
Athenians,  ib. 

Solumi,  temples  of,  16,134 

— — ,  probably  incai  nations   of 

wisdom,  134 
,  in  the  fourteen,  we  proba- 
bly have  an  example  of  fomteen 
tribes,   like   that    of  Abraham, 
•  coming  horn  India,  &c,                362 
LSomagli a,  cardinal,  81 
Someiville,  Mis.,  onEnke's  comet,  330 
Sommoua-cadam,  or  Sommona-Ko- 

dam,  ot  Siam,  3 

Somnioua-chutana,  of  Pegu,  ib. 

Somuer'b  Antiq.  of  Canterbury,       400 
Son  of  God,  the,  33,  72 

Son  of  Mzra— Son  of  the  Solar  In- 
clination, Mn,  187 
Son  of  the  Sun,  a  title  of  the  em- 
peioi  of  China,  the  Mogul,  and 
the  king  of  Slain,  has  a  basis, 

292,  353 

9  Genghis  Klian  and 

Tameilane  were  said  each  to  be 
the,4  •  353 

Socernis  [Soaemias  *],  the  Bother  of 

Helrogabalus,  ,  348 

Sophee,  eveiy,  wouj£*  be  a  well- 
wisher  to  the  ^S!»a*sinfe,  though 
he  mightup*  be  an  Assassin,       383 
Sophej^tfle,  50 

— ,  of  Persia,  piobably 

,  Mason*,  301 

»   giadations   among, 

of  the  initiated,  &c,,  355 

VOL.   II. 


Page 
Sopheism,  the,  of  India  and  Mo* 

hamed,  oiiginally  the  same,          352 
••  — the  seciet  doctrine  of, 

probably  what  the  Assassins 
taught  in  secret  after  the  over- 
throw of  theii  order,  390,  391 

•••",  of  Mohamed,  and  the 
name  of  his  temple,  Caaba  or 
Caavah,  like  the  Mercavah  of  the 
Jews,  &c.,  398 

Sophocles,  62 

50jE»»360,  Sophia,  Sophees,  201 

Sor,  in  the  unspoken  language  of 
numeral  symbols,  might  be  rot, 

153,  435 

Soi bonne,  the,  97 

Sosigenes,  the  CHALDEAN,  correct- 
ed the  Calendar  for  Julius  Caesar, 

27,  139,  144,  314,  330,  335,  353 
— — —  persuaded  Julius  Cassai 
to  coirect  the  Calendar,  to  piove 
that  he  was  the  gt  eat  one  to  come,  345 
Soul— what  is  it  ?   Has  man  a  soul?  338 
Souph,  wisdom,  wool,  golden  fleece,  253 
Souphun— crofaa,  2 1 1 

South  America,  22,  35,  238 

exhibits  something 

like  the  state  of  Italy  and  Greece, 
after  the  Pontifical  kingdom  went 
to  pieces,  375 

South  Americans,  the,  ignorant  of 

letters  and  iion,        33,  40,  41,  206 
Southcote,  Johanna,  98,  346,  358 

,  the  followers 

of,  expect  a  re-rncar  nation  of  Je- 
sus Christ,  the  tenth  Avatar,  258,  354 
has   had   re- 
spectable followers,  355 
-  had  not  the  aid 


of  a  geneial  belief  in  the  promis- 
ed one,  &c.,  356 

, 1  her  followers 

weak  men,  377 

South  India,  10,  19,  24,  36, 

40,  171—173,  206,  228,  229, 

238,  396 

,  mythos  of  Mexico  in,     28 

}  Chaldee  language  of, 

128,  289 

,  the  Sanscrit  of,  de- 

zived  from  Tamil,  148,  294 


-,  the  lowest  class  in, 
called  Aborigines,  274 

-,  the  oldest  division*  of, 


wab  into  thi  eeTamu!  principalities 
— exhibiting  signs  of  the  mythos,  420 
Souweidani  and  KhrsreVi,  the,  pro- 
bably weie  Soufidani  01  Sophees, 
and  Kduar-ians  or  Caesareans,      391 
Spain,  117 

— •— - ,  the  court  of,  its  jealousy 
kept  strangers  from  South  Ame- 
rica, 22,  36,  37 
Spanheim,  204 
Spaniards,  the,       30,  32,  38,  39,  221 
Speech,  when  indistinct  and  con- 
fused, &c.,                                    437 
Spelman,  263 
Spinoza,                                          337 
Spine  to,  the  Marquess  of,    16,  25, 

92,  214 

Spirit,  what  is  >   What  b  substance  ?  338 
— —  of  God,  the,  moving  on  the 

face  of  the  water,  429 

Spiritus,  wvtvfAct,  ni%  Ghost,  air, 

breath,  67,  323 

2P^600,  189 

Spring,  Summer,  and  Winter,  years 
reckoned  by  these  three  seasons, 
4  D 


193 

178 

385 
182 


of  four  months  each,  by  the  an- 
cient Egyptians,  325 
*)SD  sprt  a  letter,  symbol  of  nota- 
tion, a  scribe,  169 
Stadium  (10  feet),  the  little  Egyp- 
tian, 01  the  Hebrew  fathom — by 
this,  the  Parthenon,  at  Athens, 
and  the  temples  at  Ephesus  and 
Jerusalem,  weie  built,                  403 

,  from  sto  to  stand, — hence 

stans  and  standard.  It  may  be 
Standiom— Stan-di-Om,  the  Stone 
of  the  sacied  Om  or  Horn— the 
height  of  a  man,  404,  405 

Staffa— the  island  of  staves,  272 

Stall,  a,  why  so  called, 
Stalls,  stll=600, 
Stamboul  and  Teheran,  the  thrones 

of,  &c., 

Stan  or  stone  (stun  ^600  ') 
Stan — towns  so  called  fiom   the 
crosses  of  the  Agriwensores  set 
up,  of  the  size  of  one  stadium, 
and   dwellings    collected    round 
them.    Hence  Periistan,  in  En- 
gland, Bagibtan,  in  Per sia,  405 
Standards,  to  be  delivered,  by  the 
chiefs  of  the  Sacse,  to  Alexander, 
as  the  Dukes   of  Marl  borough 
and  Wellington  do,                       2?2 
Stanley,                             88,  397,  404 
Star,  every,  had  the  name  of  a  tree,  193 

a,  seen  by  Napoleon — the  star 

of  Abraham, 
Stais,  the  life  of  Jesus  read  in  the, 

57,  145 

,  were  letters,  192 

Staurobates,  the  cross-borne,  Sali- 
rahana,  Wittoba,  the  figure  of  a 
man  on  the  Standard  of  Poms,  117,  1 13 
Stephen,  Eyzant.,  230,  247 

Stirling — ou  the  Linga  at  Bhoba- 

neser,  259 

\>?\Wstl,  satal,  a  constellation,  stella, 

star,  stalla,  settlement,  193 
i    .          ,  our  word  settle  fiom,         437 
Stockdale's  edition  of  Sabfaatier,       418 
Stoics,  the,  their  use  of  the  mytho- 
logy ot  the  Gentiles,                     440 
Stola,  78 
Stone  pillars,  in  temples,  accord- 
ing to  the  numbers  of  the  cycles,  233 
Stonehenge,  built  by  the  Cyclops,     135 
Sacse,  273,  416 


358 


•       and  Abury,  cycles  dis- 
played in  temples  of,  246,  256 

,  by  the  Welsh  called 

Choir  Ghaur,  260,  410 


~,  Abury,  and  Caruac — 


Hallam  asked  not  the  question  by 
whom  they  were  erected,  *  285 

it  a  college  at,  there 


would  now  be  no  great  circles  of 
stones,  287,  288 

and  Dipaldenna,  the 

builder  of,  the  universal  govein- 
nient,  369 

,  the  squared  Trilithons 

of,  shew  a  more  recent  work 
than  the  rude  pillars  at  Abury,  396 

,  the  temple  of,  the  pro- 
duction of  5  *  12,  &c.;  the  altar- 
stone  of,  must  have  been  for  the 
JEuchaiistia,  there  being  no  ap- 
pearance of  fire,  &c.,  409 

,^by  the  Monks  called 

Chorea  Gigantum,  410 

-  seems  to  mean  the  hang- 
ing or  suspended  stone,  4 1 1 


510 


INDEX. 


Page 

Stonehenge  01  Stone  funge,  \\as> 
the  pontifical  capital,  the  puot  on 
which  all  the  distncts  of  Bntaiii 
tinned,  when  England  was  undei 
the  jurisdiction  of  thiee  Aich- 
flameus— piobably  theie  was  a 
•jimilat  one  foi  Scotland,  and  one 
tor  Wale*,  412 

i  -  and  Abury  must  have 
been  built  bv  a  mighty  people,  yet 
Hume,  &c.,  have  not  thought  of 
them,  416 

5  even  after 

the  wot  Id  had  advanced  so  fdi  as 
to  erect  such  woiks,  the  num- 
ber of  woids  not  necesfaanly 
many,  436 

Stonehenges  and  Abwrys,  the,  piove 
that  the  religion  of  Buddha  came 
to  the  West,  &c.,  424 

Stones,  15  feet  long,  6  ieet  deep, 
and  2  ieet  thick,  in  the  loof  of 
the  temple  of  the  sun,  at  Kana. 
lak,  261 

Sttabo,  4,  26,  64 

,  on  the  division  of  the  Ibe- 

nans  into  four  ranks,  420 

,  the  1000  cities  of,  2,  205, 

207,  274,  376 
Stiuia,  ancient  name  of  Rome, — 

countiy  of  the  cycle  of  650,  24 1 

Stuart,  Dr.,  263 

Stukeley,  48,  99 

Su9  a  book,  in  Chinese,  227 

Suarasuoti,  Saia-iswati,  Dea  Scien- 
tial urn,  8 
Suchiqnecal,  the  Mexican  Ere,           32 

9  the  queen  ot  Heaven,     33 

Sudra  and  Girdle,  the,          65—67,  78 

and  Tunica— Cassock,  78 

Suessones,  the  Belgic,  1 

Suetonius,  53,  76,  195 

SuidAS,  11,  18,  177 

,    on  the  foui    tribes   into 
\vhich  Athens  was  divided,  319 
,  on  a  Lunar  month  com- 
puted for  a  year,  325 
Suil  01  Suli,  the  soku  c\cle  of  366,   177 
Sukey,  fioui  ¥19^,        "  32 
Sukuh,  9 
Sul =336  or  name  of   tlie  Lunai 

yeai,&c.,  176—178 

Sul  01  Rqul=:336 — ttfiy  =  600— T'T' 
=600,  uumeial  names  of  the 
Soldi  Deity,  212 

— ,  the  sun,  436 

Sul-ii— priests  of  Sol,  233 

Suli-Miueiva,  the,  ot  Bath,      177,  180 
Sultan— Sul-tama,  place  of  the  Sun 

—the  world's  king,  353,  420 

Sultan  aUbeiieiu  et  Khakan-albah- 

lein,  &c.,  38o 
Sumatia,  Jabadios,  i.  e.  holy-iavu,  218 
01  Sdbadios,  333 


,  the  king  of  calls  himself 

Sultau,  &c.,  420 

Sun,  the,  e\eiy  thing,  at  last,  cen- 
ties  in,  36 

,  Loid  and  Savioui,  the 

euchatibt  of,  60 

1  and  Jesus,  the  mixed  woi  - 

ship  ot,  89 

,  mysteries  of,  celebiated 

on  Sunday*  89,  90 

,  the  birth  of,  at  Winter 

Solstice,       ^  98—100,  136 

-,  at  his  passage  from  Ta,u- 


lus  to  Aries,  at  the  Veinal  Equi 
nox, 


122 


Page 

Sun,  the  histoiy  of,  the  histoiy 
of  Jesus  Christ,  144 

• ,  first  iccoided  by  right- 
lined,  angled  symbols,  176 

,  piobablyonce  Sin  =360 

or  Smi=366,  177,  181 

,  Sol,  Sul,  Sauoui,  180 

,  stood  still  to  heai  the 

lamentations  of  Cnstna,  when 
Aijoon  was  killed,  241 

,  universal  ddoiation  paid 

to,  in  his  character  of  Creatoi, 
Pieservei,  and  Desuoyei — as  the 
emblem  ot  the  Tnmuiti  01  Tri- 
nity, 256,  429 

,  in  thecentie,  in  the  pri- 
meval state  of  oui  system,  335 

Sunday,  prayeis  on,  standing,  by 
Peisians  as  well  as  by  Christians,  78 

celebiated   in    opposition 

to  the  Jewibh  Sabbath,  not  as 
Dies  Solis,  89 

"•  •  nut  called  Sabbath  by  Jus- 
tin, 90 

,  the  day  of  instruction  by 

the  Diuid  Sabs,  297 

day  of  the  sun,  304 

,  maikets  anciently  held  on 

0111,  315 

Sun-flo\vei,  Pimpemel,  Sensitive 
Plant,  &c  ,  the,  430 

SvMUEfoi  (the  dwellers  together) ,  the 
thiee  Gods,  or  the  Trinity  of  the 
Romans,  &c ,  344 

Sup,  zup,  192,  224 

Supeihumeial,  a,  79 

Supreme  Pontiff,  the,  (of  the  Pan- 
daean  emphe,)  similar  to  the 
Lama  of  Tibet,  and  the  Pope  ot 
Koine— a  Vicar  of  God,  258 

1  the,  entitled,  as 

lord  of  the  soil,  to  the  laud  of  the 
whole  world,  278,  284 

-,  and  Ins  court 


may  have  saved  themselves,  &c., 
fiom  the  flood,  in  a  ship,  311 

-,  could  leceive 


little  profit  fiom  distant  posses- 
sions, while  gold  was  the  ouly 
metal,  and  com  not  invented,       380 
the    Pdtn- 


cians,  as  representatives  of,  claim- 
ed all  the  soil,  and  the  \ectigal, 
as  trustees  foi  the  btate,  394 

none  of  the 


sovemgns  aspiring  to  be,  ever 
made  a  peace,  395 

Sui  used  foi  Tur,  and  Tur  for  Sui, 

199,  200,  211 

Suracena,  a,  in  Noith  India,  235 

Sufaiaua  or  Susa,  the  lily  01  lotus, 

Sweden — instiomenrs  with  edges 
of  iron  and  handles  of  gold,  in 
the  cabinet  of,  305 

Swedenborg,  &c,,  the  monomania 
of, 

Swines*  flesh,  the  dislike  of,  in  the 
Highlands,  probably  came  to  Scot- 
land from  Sm-galla,with  the  San- 
scrit, 

Switzeiland,  houses  in,  of  timber 
and  pise, 

Sword,  beiore  the,  divided  fiom 
the  crosier,  266,  303 

and  ci osier,  a  compromise 

between  the,  268 

,  the,  and  Book,  the  right 

by,  of  the  Egyptian  Pontiff,  of 
Julius  Caesar,  and  of  the  Calif,  379 


239 


358 


293 
29S 


Sword,  the  man  of,  to  unite  the 
light  of  the  book  to  that  of  the 
sword,  made  the  pnest  give  him 
the  %si  ooroj/ja,  417 

Syama,  hi  San&ciit,  means  dark- 
rie&s,  black  floweis,  &c  ,  438 

Syamauga  means  the  planet  mer- 
cuiy  01  Budhha— piobably  the 
Syarn  and  anga  mean  the  angel 
Sam  or  Buddha,  z// 

Sybil,  the,  Aciosstic  ot,  116 

»  all  that  i  elated  to  Jesus 
Chnstin,  125 

Sybils,  the,  45,  57,  74,  108 

— ,  say  Aiaiat  was  in  Phiy- 

gia,  in  Asia  ISlnioi,         18,  173,  412 

Sussex,  His  Roval  Highness,  the 
Duke  of,  books  of  the  Masonic 
Culdees  of  Yoik,  possessed  by,  436 

Syllabic  01  Alphabetic  wiitiug,          14SJ 
system,  the,  the  iuvcntots 

of,  possessed  of  .soveieigu  powei,  20." 

— wnting  aiose  by  degiees,    216 

— ,  &c.,  piobablj  dis- 

coveied  befoie  the  last  flood,  by 

the  folio weis  of  Cristna, 
Sylvester  (Pope), 
Symbolic  language,  the,  (of  nume- 

ials,)  that  of  China, 
Symbolical  language,  how  foimed, 
•  and  alphabetical  wnt- 

iog — the  discoieiy  of,  accounts 

for  the  civilization  and  power  of 

a  higher  cla&s,  &c  , 
•         —  wilting — before  syllabic 

was  invented, 
Synagogue  Hebiew,  the,  umvei&al, 

when  syllabic  writing  was  nist 

used— it  was  the  seciet  language 

ot  all  nations, 
Synagogues  and  Proseuchas,  the,  of 

Palestine, 
Syncellus,  Georgius,  on  the  >eai  ot 

the  Egyptians, 
,  on  the  antedi- 

luuan  kings, 

Svna,    6,  10,  15,  22,  39,  40,  44, 

97,  156,  212,  236,  239,  282, 

,  the   lefeunection   of  Adouib 

celebiated  in, 

Eastein,  162, 

the  followers  ot  the 


364 
7S 


444 
161 


36,' 


295 
275 


of 


the  ngbt-lined  letter  figuies 
150, 

the  sKteen-letter  sybtem  in, 
185, 

-  ,  Eastern  and  Western,  and 
Tdmul,    the  languages  of,    the 
same, 

-  ,  the  doctrine  of  the  icuewed 
incarnation,  visible  in, 

—  ,    the    conquest  of,  why  at- 
tempted by  Napoleon, 

-  ,  Western,  16,  24,  39,  40,  45, 
119,   134/162,  181,   183,  231, 

232,  235,  240,  249,  250,  277, 
$  the  Jewss  of,  a  co- 
lony from  India, 
--  ,    9  tke  mjthos  iu, 

Syruc,  the  old,  ^Uegones  in,  on 
the  tiee  of  knowledge,  iVc., 
the  ver  uafc 


305 

143 
UiO 

• 
204 

236" 
235 

240 
340 

33  S 

310 


1  60 


lect  of  the  Jews,  in  the 
Chiibt,  171,  172, 

a  clo^e  dialect  oi 


Aiabic  and  Hebiew, 

-  ,  the  language  of  S\- 


INDEX. 


511 


Page 

na,  Mesopotamia,  Chaldaea,  As- 
sy iia,  and  Palestine,  266,  237 
Synac,  the  literal  character,    the 
Nestoriau,   has  a  close  affinity 
totheOuigour — in  fact  both  aie 
Pushto,  421 
Syiiad  (Syiia  of  India,  Palestine, 
01  Egypt) ,  holy  Sura — Noah  said 
to  have  eiected  pillais,  with  in- 
set iptions,  in,  fill 
Synans,  the,  77 

,  wiite  and  lead  like 

the  Calmucks,  150 

Syi  las,  the  two  Eastern,  1 19 

System,  oui — in  its  piimeval  state, 
the  sun  in  the  centre,  and  the 
planets  i  evolved  in  the  same 
plane,  in  concentric  uicles,  &c.,  335 


T  changed  for  S,  and  for  ST, 
—  01  X=300, 
Tabou  01  Bouta, 
Tacitus, 

,  cau'-e  of  lacunas  in, 


231 
20 
25 

86 
116 

>  on  change  of  landb  among 
the  Geimans,  282,  283 
,  on  nakedness  of  the  Ger- 
mans 304 

,  &ays  the  Germans  divided 

the  yeai  into  three,  421 

Tad,  Taduys,  Tas,  Tat,  Tetta,  Tan- 

tah— fathei,  33,  208 

Tages  u  Mid  foi  Sages— Sagesse,  Sa- 
gax,  231,  232 

probably    a    couuption    ot 

Sages,  438 

Talmud,  the  Jeiusalem,  72 

Talut,  Saul  so  called  in  India,  134,  238 
Tarn,  pei haps  a  cotruption  of  the 

Sansciit  Satna,  199 

Sam,  438 

Tamas,  (St.  Thomas,)  tomb  of  the 

holy,  238 

Tameilane  ttaced  his  pedigree  to 

Gengis  Khan — descended   from 

Tui  k ,  the  sou  of  Japhet,  354 
Tammuz,  the  women  weeping  foi,  92 
,  the  weeping  foi,  is  the 

*  "Agonie"  at  Rome,         92,96,114 

• •  01  Adonis,  the  lites  of,       1 14 

Tamui  01  Tamil,  the,  148,  175 

. ,  the  ancient  He- 

biew-Chaldee- Ethiopian -Synac, 

^156,  235,  294 

,  acrostic  writing 

in,  185 

, 1  and  the  Gramha, 

of  Cape  Comoiin,  the  same,          295 
famuls,  the,  their  sacied  book  had 
Jive  meanings,  15,  148,  221,  253,  440 

,  on  a  lost  language,       234 

•,  their  letter,  &c.,  238 

Tanga-tanga  or  Tangut,  32, 37,  39, 

218,  238 

Tanga  of  Taitaiy  and  China, 

from,  to  Tanga  Tanga  of  Peru, 
proofs  that  the  religion  of  Budd- 
ha came  to  the  West,  424 
Tangieis,      ^  238 
Tangitam,  th'e  language  of  the,  ib. 
Tangut,  the  name  of  God,  in  Peru,      7 

-• and  Tangitam,  the,  of  the 

north  of  India,  the  same  in  name 
as  the  people  of  Tangieis,  &c.,      238 


Page 
Taugnth,  a  lam  offered  in,  as  a 

lanfcom  foi  the  child,  33 

Tangutia,  Tibet  so  called,— w  tan- 
gut,  country  of  Tangut,  37 
Tanjeei  01  Tanjoie,                           238 
Taou  Tzse,  the  doctiine  of,  says, 
"  Taou    01    *  Reason'    produced 
one,    one    produced    two,    two 
pioduced  three:  thiee  pioduced 
all  things,"                                      399 
Tapocou,  A  way  of  writing,  so  call- 
ed by  the  Gteeks,                          150 
Taiasiuj,,  Up.  of  Constantinople,      111 
Tai  gums,    the,     piobably    sacied 
books    of   the  Calhdei   of   the 
East,                                             171 

, 3  not  noticed  by  Jesus 

01  the  Evangelists,  ^    172 

,  not  known  to  Oii- 

gen,  Jerom,  &c ,  171,172 

_ 9  on  the  term  Mes- 
siah, 233 

}  name  of  Jehovah  in, 

259,  286 
Taitaies  ou  les  Scythes,  97 

,  Mandhuis,  the,  who  con- 
quered China,  id. 
Taitais,  Tatais,  the,    24,  32,  36, 

67,  150,  203,  207,  216,  223,  240 

,  the,  called  Nestotians,         229 

* ,  eonqueied  China,  216, 

217,  274 

,  added  their  own  state 
as  a  ptovince  to  the  Chinese  em- 
pue,  396 

Taitary,  40,  73,  103,  213 

,  the  Sacs  of,  1,  221 

,  mythos  of,  in  Mexico,  28 

,  a  piovince  of  China,  217 

,  the  probable  bii  th-place  of 

the  Linga  adoiation,  260 

,  the  government  of  feudal,    262 

j  the  mythos  in,  357 

or  Scythia — every  learned 

inquirer  finds  his  way  to,  for  the 
oiigin  or  the  Feudal  system,  &c.,  372 

,  the  souice  of  all  Religions 

placed  iu,  by  Leveque,  and  the  Au- 
thor diawu  to,  by  eveiy  inquiry, 
or  to  Caiacorum  or  China,  373 

(01  Chinese  Tartary),  man 

supposed  to  have  been  created  in, 

444,  445 

,  or  North  India,    1,  2,  7, 

19,  175 
Tartaius  or  Paradise,  in  Taitaiy,       73 

,  the  very  bad  in,  ib. 

Tat,  a  name  of  Buddha,  2,  23,  24, 

164,  207 

—  is  the  name  of  the  Tai  tars  or 
Tatais,  24 

—  isRas-head,  188 
Tatar  nation,  the,  said  to  have  con- 
sisted of  70,000  families— pio- 
bably a  sacred  caste,  limited  to 
the   sacied   number  72,   these 
were  the  tribes  of  Caracorum,      420 

Tatian,  the  followers  of,  used  water 
in  the  euchaiist,  60 

Tatienises  ^  Tatio,  &c.,  345 

Tau,  the,  written  J-,  X,  f, 

201,  343,  344 

Tauric  or  Vernal  Equinox  festival, 
the,  commenced  4680  years  be- 
fore Christ,  84 

'  cycle,  in  the,  we  have  Adam 

and  his  wife,  and  Cain,  Abel,  and 
Seth— a  new  Trinity,  &c.,  397,  399 


Tauiico    and    Dago—  Taunis    and 

Dagon, 
Tauius,  the  vemal  equinox  in, 

—  ,  Leo,  Aquarius,  and  Scoi- 
pio  or  the  Ettgle,  the  four  sign*; 
of  Reuben,  Judah,  Ephraim,  anti 
Dan, 

—  -  —  ,  the  venial  equinox  horn, 
to  Aries, 

when  the  sun  enteied— 


38 


ICK 


violent  i  evolution  piobably  hap- 
pened to  the  globe,  &c  ,  32  f 

,  Aries,  and  Pisces,  the 
three  signs  of,  beai  a  iclatioii 
to  our  mythos,  J2^ 

the  enhance  ot  the 


into,  at  the  venial  equinox,  4648 
B  C ,— the  time  of  the  flood  »rf 
Ogyges,  i  ill 

Taveinier,  2t,.. 

Taylor,  (Rev.  RobeitJ  44,  45,  b45 

114,  lit 

»s  Diegesis,        43,  55,  57,  11  •* 

*s  Syntagma,  1  K' 

*s  tianslation  of  Jarablicus,      4$> 

• on  the  degiees  of  the  Chiis- 

tian  hieraichy,  as  having  former- 
ly existed  in  Egypt,  71,  261, 

275,  27" 
Tatftm's  tianslation  of  J.  F.  JMatei- 

nus,  4SJ' 

Taxes,  all,  in  ancient  times,  pair! 
by  a  portion  of  the  produce  of 
the  land,  and  now  in  China,          JJ7U 
Tchiven,  ; 

Teepatl,  the,  01  stone,  24 

Teheian  and  Stamboul,  the  thione« 
of,  occupied  by  the  families  01 
Katschat  and  Osman,  JSf 

Telescope,    the,    and     loadstone, 

known  to  the  Chaldaeans,  175 

TctaTcu,  saciifices  for  the  dead,  73,  74 
Teleuteans,  the,  a  Tai  tar  nation,  J I 
Tehngaua  01  Tuhnga,  the  countiy 

of  the,  2Jb 

Telme&sus  01  Telmissus,  16,  10- 

Templais,  the,  adopted  by  the  Chns- 
tians,  as  the  conseivatois  of  the 
Jewish  temple,  icbuilt  by  the 
Mohamedaus,  29b 

, -..'.,  had  a  sacied  head, 


,  probably  Assassins, 
because  they  were  Sophees  ;  they 
wete  also  Mairichsans  ;  they  ac- 
knowledged the  Caracorum  gen- 
tleman or  loid,  as  their  Loid 
Paiamount,  382,  : 

,  modem,  Rossiciuciaas, 
and  Masons,  little  moie  tham 
diifeient  lodges  ot  one  oidei, 

,  theii  origin,  them  «eciec 


doctrines,  &c., 

are  Masons.    Some  of 


407 


theii  seciets  the  Authoi  would 
not  divulge,  but  could  conect 
some  of  their  mistake.*-,  408 

Temple,  Sii  William,  267 

,  the,  of  Jerusalem,         35,  2S8 

,  every,  a  microcosm  of  the 

universe  ;  hence  temples  were 
&urrounded  with  pillars,,  402,  407 

Temples,  thej&e,  ot  Egypt,  15,  16, 

118,  275,  276 

— - • — ,  all  the  oldest,  of  Zoioaster 
and  the  Indians,  weie  caves,  401 

,  all  anciently  believed  to 

be  microcosms  of  the  world.  405 

— — ,  whether  the  old,  sn  China., 


INDEX, 


Page 

Mexico,  India,  Syria,  Gieece, 
ualj,  and  of  Stonehenge  and 
Abuiy,  v\eie  all  built  of  one 
lueasuie,  and  intended  to  be  a 
microcosm  of  the  umveise,  407 

Temples,  in  the  building  of,  the 
pillais  had  different  miciosmic 
mimbeis,  viz,,  S,  12,  38,  19, 
360,  &c.,  &c.,  415 

Templum  01  Temple—the  woid  an 
inapoitant  one — may  throw  light 
on  the  ougin,  &c,,  of  the  Tem- 
.plais,  407 

- — ,  the  word,  with  the  an- 
cients, meant  more  than  niereh 
the  building  on  earth — it  was 
alvu>s  considered  a  microcosm 
i)f  the  temple  of  the  fitiiia- 
raent,  408 

Temps,  lea  Fabuleux,  des  Egyp- 
tiens,  11,  12,  17 

Tenth  or  Tithe,  the,  or  Decumanus 
ot  the  West,  is  called  Ashei  a,  the 
payment  to  which  jMohamed  je- 
stoied  that  part  of  the  woild 
under  his  dominion,  371 

,  the,  of  the  pioduce,the  fixed 

land  tax  of  China,  376 

,  a,  added  to  a,  third,  is  with 

us  oppiessive,  but  m  ancient 
states  the  tithe  did  not  operate 
agaiubt  agncultuie,  393,  394 

Tenth  Avatai,  the,  54,258 

9  Nero  claimed  to 

be,  54 

,  Giegory  the  Great, 

thought  to  be,  343,  375 

,   Alexander   and 

Caesar",  each  believed  himself  to 
be,  344 

-,  Mohamed  thought, 


and  believed  himself,  to  be,  &c., 
3,  167,  251,  343,  344,  368,  377 
,  Akbar,  believed  to 

be,  354 

announced 


himself  as— putting  back  Moha- 
med as  the  ninth,  357 

Tenths,  the,  enabled  the  later  Califs 
— patrons  of  arts,  science,  and 
literature — to  suppoit  large  ai- 
zaies,  &c.,  377 

,  all  the  leceiveis  of,  at 

mst,  ptiests,  381 

Teocalli,  the  Tco  or  God  Cakt  28 

Teotecpatl,  the  divine  stone,  24 

Teotl,  the  Mexican  supreme  and 
invisible  God,  24,  193 

—  signifies  Sun  and  Age,  29 

Teotle,  the  same  as  n^n  f#=650, 

24,  29,  35 

Terence,  408 

Teimim — the  same  remain  in  India 
and  Europe,  415 

Teimnms,  the  boundary,  so  called 
from  being  the  emblem  of  the 
Ter-Menu  —  of  the  cieative 
powet,  414 

Ter-omex),  the  triple  omeu  or  omen 
of  the  Tnune  God,  &, 

Tei  pati,  Tripoly  or  Ti  ichinopoly,     206 

Tertulhan,  45,  61,  66,  68,  72,  74, 

78,  87,  89,  96,  98,  143 

,  on  the  Roman  and  Sa- 

mothraciau  three  great  Gods — 
or  the  Trinity,  344 

Testament,  Old  and  New,  double 
meaning  of,  130 

Tete  is  Tat,  Ras— head,  188 


Teth  is  9—  Tzaddi  is  90—  Tzaddi 
final  is  900,  186 

-  ,  Theta,  Tha  or  Thas  (Egyp- 
tian) <£0a?  (Coptic)  all  stand  foi 

9,  ib. 

Tetiagranmiaton,  the  sacred,  190 

Tetiaichs,  the,  in  Syiia,  weie  Ze- 

nnndais,  374 

Tern,  ®eo<,  Teut-ates,  23 

-  or  Thotb  or  Heimes,  the  in- 
ventoi  of  letteis,  163,  208 

Teutle,    Mexican   name  foi   ©so? 

or  God,  23 

0,  the  emblem  of  etemity  —  a  point 

andachcle,  186,  192 

Thales,  the  Milesian,  the  fast  of 

the  Gieeks  who  discovered  the 

length  of  the  Tropical  yeai,  318 
Thamamm,  17 

Thamas,  a  place,  117 

Thames,  father,  181 

Thamus,  95 

Thane,  the  same  as  Optima^  and 

Baio,  277 

Thanes  —  oiigmally  the  only  tenants 

in  capite,  278 

Thas,  Phtha  or  Photha,  5 

Thbe,  Thebes  or  the  Ark,  12,  13 

Theatres,  sacred,  whether  built 

befoie  or  aftei  the  Deisuls,  diffi- 

cult to  imagine,  340 

Thebak,  the,  66 

Thebes,  10,  13,  17,  20 

,  the  histoiy  of,  a  travesty  of 

the  Flood  and  ot  Noah's  Aik,         12 

-  ,  with  seven  gates,  governed 

by  Al-Magc,  the  Mage,  Mogul,     352 

-  ,  Giecian,  13 

.....  ,  companies,   an- 
ciently in,  as  in  London,  418 

?,  the  Goddess  of  Oracles,        231 


$,  Laws,  Oiacles—  connected 
with  Tarn,  ib 

Theocritus,  70 

Theodore  of  Gaza,  104 

----  9  on  the  year  of 

the  Athenians,  319 

Theodoiet,  5,  80,  94 

-  ,  on  Christian  mysteries,   441 
Theodoras,  St,,  74,  94 
Theodosms     destroyed     Heathen 

temples,  or  conveited  them  into 
churches,  84,  94 

€>£</;  (Aeyahoi,  0£6«  ftwaroc,  0EOI 
XPH2TOI,  344,  345 

©w<  ayvcarot;,  the,  197 

Theiapeut®,  the,  or  Essenes,  their 
sciiptures  the  gioundvvoik  of  the 
Gospel  histories,  45,  46 

----  1  or  physicians  of 
the  soul,  114 

-  _,    Ma- 
thematici,  &c.,  the  same,  248 

-  .......        ,  the  Essenes  and 

Caimelites,  admitted  into  the 
Roman  church,  270 

Therophautes,  the,  47 

Thessalonica,  43 

Theuch,  37 

Theut,  an  American  God,  ib. 

Thevenot,  263 

Thirlwall's  edition  of  Niebuhr's 
Histoiy  of  Rome,  375,  407,  4JO, 

419,  420,  432—434 
Thogrul—  Khan  of  Caiacorum  — 
service,  &c.,  done  to,  by  Gengib 
Khan,  though  much  superior  in 
power,  why,  354 


Thomas,  St.,  117,  122,  207,  259,  290 

,  the  Christians  of,  called 

Nestoiiaus,  208 

,  Tamuz,  the  Christians 

of,  celebiated  their  worship  with 
dances,  &c.,  262 

,  the  Chiistians  of,  have 

thiee  saciaments— Oaders,  Bap- 
tism, and  the  Eucharist,       279,  280 
Thomasbinus,  Ludovicus,  148 

Thompson,  Di,,  258 

Thor,  4 

Thotb,  3,  23 

is  Mercury,  called  Tuisco,      208 

,  the  first  month  of  the  Egyp- 
tians—August, 287 
Tin, ice,                                    102,  348 

,  the  Joudi  of,  185 

and  North  India,  the  Sindi 

ot,  both  followeis  of  the  holy 
Xm,  414 

Three,  the,  mm  Led  in  temples—- 
the altar-stone  and  the  two 
stones  at  the  entiance,  409 

®§Qvuari$  or  QftwifffAQf,  56 

Tnule,  129 

,  i.  e.  the  lule,  300 

THURSDAY  is  7tar=666--the  day 
ot  the  Bull,  ^  209 

,  the  Indian  God  of,  is 

Vnhaspati,  222 

Ti  or  di,  My,  7,  192 

Tibe—Noah  or  Menu,  309 

Tiberius,  46,  104,  108,  449 

Tibet,  1,9,  31, 34,  36,  40,  54,57, 
75,  82,  206,  218,  231,  300,  305,  444 

is  Ti-bot,  TUbout,  Ti-boutta, 

01  Di-Buddha,  7 

called  Potyid,  ib. 

called  Tangutia,  37 

,   society    divided    into    two 

classes,  in,  84 

,  secret  conclaves  of,  and  of 

Rome,  117 

,  similaiity  of  mythos  in,  and 

in  Rome,  119,  127 

and  Nepaul,  in,  there  aie  the 

Pope,  his  Monks,  and  a  crucified 
God,  122 

,  the  earns  of,  179,  286 

,  the  people  of,  taught  the 

effect  of  good  conduct,  but  not 
initiated  into  the  arcana,  25  % 

,  the  priests  of,  uBers—  the" 

uninitiated  labourers,  256 

,  lords  of  the 

cieation,  and  their  tenants  pay- 
ing only  a  tenth  of  the  produce, 
as  rent,  aie  in  a  comfoi table 
state,  265 

,  all  lands  in,  held  by  the  priests 

in  community,  269 

,  the  king  does  homage  to  the 

priest,  in,  302 

Tibetian  Alphabet.    See  Georgius, 
Tibetians,  the,     9,  26,  203,  210,  224 

',  doctrines,  ice,,  of, 
similai  to  those  of  the  Romish 
Christians,  ,  37,  75,  367 

,  their  language 

a  mixtuie  of  signs  and  letters,      213 

,    closely    con- 
nected with  the  Siamese,  214 
Tibullus,                           - .      62,  87 
Tien,  the,  the  Holy  One  invisi- 
ble, 36 

or  Niet,  God  in  Chinese,          246 

Tigris,  the  family  of  Abba&  reigned 
at  Bagdad,  on  the  banks  of  the,  385 


INDEX. 


513 


Page 
r'linpnl,  the,  temple  of  the  Tem- 

plais,  297 

Tmitu,  believed  to  be  a  divine  in- 

cai  nation,  843 
-,  the  piesent  repiesentative 

of— Akbar  II,,— beats  only  the 

empty  title  of  King  ot  Delhi,  353 
Tippoo  Sultan,  195 

Titans,  the,  were  Tatans,  24,  102 
Tithe,  the,  piecedes  all  —  kings' 

taves,  landloids'  lent,  &c.,  417 

Tithes,  the  payment  of,  to  Melchi- 

zedek,  58 

-  paid  by  the  ancient  Phoeni- 


cians, 

,  the  chuich  nevei  suuen- 

deisthem,  217 

,  how  the,  descended  to  the 

Christian  chuich, — those  of  con- 
quered lands  always  claimed,  417 

paid  to  the  piicsts  at  Del- 
phi, 418 


would  be  paid,  in  each 


country,  as  at  Delphi  and  Jeru- 
salem, 422 

Tithiags,  ten,  the  presidents  of, 
foiraed  a  supeiior  couit,  300 

,  conformity  between  the 

Chinese  and  Anglo-Saxon,  301 

Titlu=666,  29 

Titus  LIVIIH,  76,  86 

,  the  temple  destioyed  by,         298 

's  Aich,  at  Rome,  405 

Tie,  Mexican  names  ending-  in,          35 

— ,  these  letteis  mean,  iu  Hebiew, 
hanged  or  suspended,  36 

Tod's  (Col )  History  of  Rajast'han, 
4,39,117—119,158,  178,  182, 
183,  185,  245,  268,  272,  284, 

298,  305,  418 

'Poland's  Nazaienus,  30,  72 

To  Ov,  the,  9,  123,  128,  136,  165, 
168,  181,  188,  190,  196,  202, 

249,  251,  252,  342,  414 

— , «  every  thing  tends  to,'* 

187,  254 

,  the  T-rav  Qv,  174 

.       — ,  whose  centre  is  eveiy- 
wheie,  &c.,  294 

,the  Fii^t  piinciple,  Spiiitual 

File— the  re-absoi  ption  of   all 
emanations  into,  301,  308 

— -*-,  pei sons  who  believe  the, 
walked  in  the  garden,  &c.,  334 

,  the  planets  may  be  re-ab- 
sorbed into  the,  336 

,  supposed  to  be  dupli- 
cate—to  tnplicate  himself,  397 

•— ,  buppo&ed  to  possess  in 

himself  the  two  piinciples  of  ge- 
neiation,  398 

,  the  one,  is  marked,  in 

a  peculiai  mannei,  in  the  cyclar 
numbers,  409 

-•  "•"•"• — ,  iiora  the,  proceeded 
the  Creator,  Prebeiver.and  De- 
stioyer — IJiahma,  Vishnu,  and 
Seva;  from  them  72  Angels, 
and  from  them  360  otheis,  &c., 

429,  430 

,  in  the  doctrine  of  Pan- 
theism, was  every  thing,  and 
every  thing  the  To  Oy,  445 

To  wruq  Oy,  the  knowledge  of,  and 
of  his  attributes,  was  the  religion 
and  the  philosophy,  368 

To  ttav,  the,  "  136 

Toiquernedd,  30,  33,  39 

VOL.   II. 


Page 

Total,  O,  one  0,  two  O's,  &c.,         191 
Totness— Brutus,  fiom  Italy,  said 

to  have  landed  at,  400,  412 
Tot-ness  is  Tat-nesos,  01  iiase  or 
town  of  the  promontoiy  of  Tat, 
Taianis  or  Buddha,  401 
Tower  of  Babel,  the,                    24,  25 
,  the  Mexican  tem- 
ple, at  Cholula,  similar  to,       27,  28 
Town  ley,  19  i 

,  Di.,  on  worship  of  Bal, 

Baal  01  Bel,  in  Ceylon,  289 

TR  and  SR  were  convertible,  211,  229 
yv=600,  211 

Tiade,  each,  a  secret,  had  its  Ras, 

and  each  Ras  its  Pontifex,  279 

Tradition,  the  giaud  support  of  the 
Romish  Christian  edifice,  107 

discarded  by  Luthei  and 

the  Piotestants,  in  pait,  ib, 

Tragedies,  by  the  ancients,  giound- 

ed  on  mythic  history  only,  233 

Tiajan,  120,  121 

Tiansmigiation  of  souls  82 

Tiansubstantiation,    ridiculed    by 

Cicero,  64,  442,  443 

..  might  be  deriv- 

ed from  eating  bread,  the  body 
of  the  God  of  geueiation — Budd- 
ha, 244 

,    if   aigued  ou 

the  ground  of  common  sense, 
excluding  the  authonty  of  the 
fathers,  the  Protestants  beat  the 
Papists,,  &c ,  443 

Tiee,  the,  of  the  sacied  OM,  65 

Alphabet,  the,  148,  149 

Alphabets*,  allegories  of  the, 

221,  299 

of  knowledge   and    letteis, 

close    connexion    of   the,   with 
libei,  bark,  a  book,       163,  164,  265 

— ,  the,  i  e.  wis- 
dom, produced  twelve  fiuits,  230 

of  Letteis,  the,  with  the  Chi- 
nese, 227 

of  Life,  the,  what  does  it 

mean  ?  251 

Tiees  and  letters,  allegory  of,  often 
icfetied  to  in  the  QldTe&taraent,  204 

— -,  the,  of  knowledge  and  of  hfe, 
meaning  of  the  allegory  of,  252,  253 

Tria  vota  substantial,   the,    48, 

127,  1280 

Trial  by  Jury,  our,  fiom  the  East, 
is  common  to  the  Chinese  and 
Mexicans,  278,  279 

Tribe,  the,  of  Abraham,  from  In- 
dia, aftei  various  removals,  set- 
tled in  Egypt,  362 

Tubes,  the  12,  weie  lehgious  dis- 
tricts or  divisions,  275 

Tnbus  Manebus,  103,  181, 

,  Tri-mr-di,  holy 

triple  Maria  01  Maia,  203 

Tnchinopoly,  the  Mosaic,  &c.,  my- 
thos  at,  "  229 

Trichinopoly,  238 

Tngerauos,  Budwas,  4,  178 

Tiihnga— tuple  language  or  triple 
Ixnga  *  238 

Tiimurti,  the,  34,  168,  181,  221, 

223,  238,  256 

9  01  sacred  Triad,        103 

,  all  above,  is  z//#- 

sion,  128 

•     .— . ,  emblems  of,  were 

three  Lotuses,  178,  244 

,  Oiphaean,  202 

4  is 


Page 

Ttimuiti,  the,  as  the  knowledge 
of,  faded  away,  Demigods  01 
Samts  arose,  300 

• -,  an  emblem  of  the,  with 

the  TaOv  above  it,  415 

Tinid-cna  or  Tuna-ciio s,  the  Tii- 
une  Aries,  ^ 

Trinitarian  system,  the,  taken  from 
the  Brahmin  history,  98 

— — —— — ,  the,  character  of  the 
Deity  taken  fiom  the  doctrines  of 
ancient  philosophers,  130 

doctime,  the,  of  Gene- 
sis, likely  to  lead  the  Jews  into 
idolitiy,  364 
-,   why    not 


clearly  developed  in  the  Gospels 
— because  it  was  the  seciet  doc- 
trine, 367 
Trinity,  the,  36,  37,  42,  60,  177, 

211,  229,  256,  279,  299 

,  fiom  ail  quarteis  of 

the  Heathen  world,  49 

-,  Holy,  80 


Jesus, 


-,  of  Plato,  like  that  ot 


-,  incantation  of, 
-fjfirst  and  second, 
-,  tound  among  the  Ro- 


98 
244 
336 


mans,  in  the  thiee  altais  to  the 
thiee  Gods,    called    Svyvaioi— - 
to  Jove,  Apollo,  and  Mmeiva,       344 
-,  arid  Emanations,  the 


Cabalistic  doctrines  ot,  intimate- 
ly connected  with  the  Micro- 
cohra;  a  new  Tiinity  every  1800 
years,  at  first,  then  every  2160 
years,  397 

1  Baptism,  and  the  Eu- 
charist, cannot  have  been  the 
secret  doctiines  alluded  to  by 
Clemens,  these  having  been 
openly  explained  by  Juatiu  Mar- 
tyr in  lii-s  Apology,  440,  443 

,  Regeueiatiou,  and  the 

Eucharist,  the  doctrines  of,  the 
fathers  endeavouied  to  make  into 
secrets,  and  to  preserve  them 
from  the  vulgar  and  the  Gen- 
tiles, 442 

Tripetty,  14 

. —  and  Scotland,  the  crucified 

God  Ii,  of,  259,  288 

Tuptoletnus,  the  three  command- 
ments of,  77 

Tntrestra,  —  Adi-Saka  or  ~4ji- 
Saka,  221 

Ti mm VH ate — piobablyan  imitation 
of  the  division  ot  the  world 
among  the  three  sous  of  Noah, 

345,  346 

Tropical  Solar  Yeai ,  the,  360  da>h 
long,  betoie  the  flood,  316 

Troy,  (Troie,  01  Ti-ia,}   18,  137, 

227,  231 

,  new,  (Rome),  the  same  mis- 
chief to  happen  to,  as  to  old 
Troy — the  popular  belief  in,  not 
sui  prising,  339 

,  the  Game,  in  Wales,  noticed 

by  Pliny,  401 

,  the  chiefs  at  the  siege  of, 

were  72— ail  obeyed  Agamemnon 
— king  of  kings,  &c ,  421 

Troya  Nova,  the,  of  King  Bmte,      349 

— or  Trittobantum — our 

municipal  govei  nineuts  of  towns, 
may  bear  date  with,  401 

Tioys,  new,  130 


514 


INDEX. 


Page 
Tioysnew,  believed  to  be  icnewed 

ereiy  600  veaiN,  303 

"Tiust,  ye  saints,  \om  God  le- 

stored,"  &.C.,  114 

JTiypho  and   Justin,   the  Dialogue 

between,  259 

T,  S,  R,  Tzai  01  Cossar,  229 

Tm,  leaned,  in  Chinese,  227 

'IT  letter,  Tmt  lettei  $>  1 64 

Tt  =  600,oi  Tat,  226 

ftl =650,  Teotl  or  Teotle,        193,  226 
Tubal-Cam— piobably  the  Egyptian 

Vulcan,  324 

TUESDAY  may  be  Tuzqo  =  666,  or 

Maikelos=666,  208 

Tulad,  the  male  organ,  &c.,  24 

Tulan  Cholula,  tower  of,  like  the 

Tower  of  Belus,  27 

Fulis,  or  [las,  means  crucified,  14 

Tungusians,  the,  39 

Tunica,  the,  78 

Turcomans,  the,  of  the  Ottoman 

empire,  divided  into  72  tiibes,      420 
Turaetam,  the,  26 

Tutk,  the  son  of  Japhet,  354 

Tuikisb  baibaiiaus,  the  arrival  of 
the,  fiom  Tartaiy,  orerthicw  the 
favouiable  state  of  things  iutio- 
ducerl,  &c.,  by  the  Califs,  377 

• — -  cavalry,  the,  said  to  be 

feudatoiies,  &c  ,  420 

Turks,  the,  occupied  Gieece,  as  the 
Romans  did  Britain  and  Egypt, 
leaving  the  natives  in  possession 
ot  the  lehgiou,  281 

,  have  they  alone,  the 

descent?  291 

,  claim  to  be  descend- 

auts  from  Japhet,  352 
— ,  aie  followeis  of  Ja- 
phet, 385 
Tuinei,  Mr.,                                82,  84 

,  on  the  Palm  tiee,        231 

,  Shaion,  135,  160,  229 

T*Usci,  THE  Uscans  01  Tuscans, 

weie  the  Osci,  300,  436 

Tutelar  Gods  and  Saints,  90 

'  saints,  the  360  of  the  Ro- 
mish church,  429 
Tutya,  a  precious  stone  so  called, 

in  the  temple  of  Per&epolis,          261 
Twelve,  divisions  into,  pi  ev ailed  in 
Attica,  m  Asiatic  lotua,  in  Etiu- 
iia,&c.,  273 

aldermen,  and  twenty -four 

councilman  of  our  corporations, 
vveie^  deiived  from  Chaldaean 
mythic  numbers,  276,  417 

,  a  council  of, — the  Lucu- 

niones— the  heads  of  tribes — the 
Arnphictyons— the  Conclave,  &c,,  422 

,  periods  consisting  of  the 

numbei ,  supposed  to  be  formed 
when  the  >eai  was  360  days  long 
—and  those  of  ten,  when  the 
new  and  compound  cycle  was 
foimecl  of  the  10  neroses  and 
30  signs  of  the  Zodiac,  432 

— and  ten — why  the  names 

£co/«ff  and  dozens,  and  no  name 
foi  the  number  eight,  &c.,  433 

Twins,  the,  in  all  the  aticient  Zo- 
diacs, side  to  side,  &c  ,  397 
Two,  eveiy  thing  divided  into— 
heaven   into  two  hemispheres ; 
the  globe  into  Noith  and  South,  409 
Types,  $e.,  of  what  the  real  Saviour 

was  to  do  andsufer,      122,  J32,  193 
Typhon,  8,  (Snph-on,  destioyer,)     230 


Page 

T>phon,  (signifies  <t  deluge  01  iu- 
'ttndation^}  icigned  immedntely 
befoie  the  flood,  &c ,  324,  325 

Typical  numbeis — why  wantoned  m 
by  the  Romans,  433 

Tjie,  mn=608,  <  183 

Tyuns,  the  piobable  fabricator  of 
the  walls  of,  419 

Tidi  and  Tzaiina,  (Caesai  01  X- 
sesai ,)  C 

of  Muscovy,  the,  piobably 

maintains  that  fie  is  the  lega'l 
successor  of  Noah,  entitled  to 
rule  the  vvoild,  353 

i  — why  does  he  tread  on  the 
seipent?  why  maintain  the  Pope 
to  be  a  schismatic  ?  &c  ,  &c.,  360 

Tzetzes,  on  the  walls  of  Babylon,     317 

,  on  Vulcan  —  Noah  and 

Oshis,  324 

Tsuitt,  the  fringe  on  the  high- 
pi  iest's  diess,  179 


Ukim  and  Yekim  the  first  Chinese 
wntteu  lettei  s,  215 

Ulemas,  the  Grand  Seignior  has 
twelve,  421 

Ullaloo  (Mexican  Hululaez) ,  Alle- 
lujah  ?  27 

Ulm  (the  city  ot) ,  250 

Ulphilas  was  not  the  in\entoi  of 
the  Runes,  305 

Ulstei,  in  the  annals  of,  the  bland 
of  lona  called  It,  286 

Ultima  Thule,  14 

Ulysses— the  name  of,  found  in  In- 
dia, 293 

Umbiiaus,  the,  of  Italy,  had  360 
polises— probably  villages  around 
theCardos,  410,  419 

Ungirt,  unblessed,  77 

Umgenitas,  the  Logos  or  Buddha,  7 — 9 

Unitarians,  the,  96 

.          — .,  often  said  not  to  be 

Christians,  281 

. -.—,  struggling  foi  the 

vuigai  system,  ask  why  the  Tri- 
nity ifa  not  cleaily  expressed  in 
the  Gospels;  it  was  the  Cabala 
ot  the  01  thodox  Jews  and  Chres- 
tians,  367 

Universe— immensity  of  the,  dirai- 
imtive  charactei  of  oui  globe,  and 
the  quairelsome  pismiies  who 
infebtit,  311 

,  the  hypostatic,  amiao- 

cosm  of  the  immense  To  Qv,         336 

,  the,  according   to  the 

Chinese,  is  man,  on  a  laige  scale 
— and  human  leason  the  reason 
of  the  umveise,  398 

Univeisal  History,  the,  395 

—j  on  feuda- 
tory princes,  421 


•  inythos,  the,  shews  itself 


strikingly  in  Java,  Sumatra,  and 
Japan,  all  called  Jabadios,  420 

Unspoken  language  of  numeral 
symbols,  in  the,  sor  might  be 
ros,  and  ros  might  be  sor,  153,  435 

,  a  \vntten,  pos- 
sibility of,  pioved  by  its  exist- 
ence in  Java,  176 

,  the,  of  ciphers, 

universal  and  fixed,  234 


87 


Pas« 

Upham,  Ed  ,  Esq.,  145 

-  *s  Buddhism,  of  Ceylon,         28b 
Upper  Egypt,  10,  12,  44,  45 

Ui  01  Uin,  of  Cal  01  the  Chaldees, 

the  country  ot  Abiaham,       245,  289 
Urago-Zoiiso,  (the  Fathei,)  Urus- 
ana,  (the  Son,)  and  Uiupo,  (the 
Spmt,)  the  Ameiican  Trinity,        2k 
Uibau  V.  (Pope), 
Urban,  0'  (Maiquis  De  Fortia), 

137,  169,  196 

Uria  or  Callida  —  the  natives  of, 
mav  have  discoveied  the  syllabic 
system;  and,  unable  to  prevail 
against  the  strong  patriaichal 
goveinment  in  the  East,  may 
have  established  a  new  Aichie- 
rarchy,  extending  it&elf  to  all 
the  western  world,  39b 

Uriel  (angel),  88 

Urs  of  the  Chaldees,  two,  in  India,  257 
Uius  or  Beeve,  the,  23 

Ushei,    ^  139,  140,  189 

—  —  ,  his  chionology  agiees  with 
the  Indian  Manwaiitaias,  134 

—  —  ,  on  the  tune  ot  the  flood, 

327,  332 
--  'sfour  yeais  corrected,  228 


Valencia,  62 

Valeutia,  a  name  of  Rome,  241 

Valentimans,  the  360  JEous  of  the,  429 
Valg,  in  Sanscrit,  to  walk,  158 

Vallancey,  2,  3,  8,  22,  24,  62,  82, 
83,97,117,  147,  150,153,  155, 
160,  163,  164,  169,  171,  180, 
188,  195,  205,  206,  215,  222, 
224,  225,  227,  229,  230,  239, 
247,  262—264,  267,  274,  279, 

287,  302,    373,402,  412,  416 
Vallemont,  De,on  Nestoims,  357 

,  de  Mysteies,    441—443 

Varenius,  on  the  religion   of  the 

Chinese  and  the  Tibetidiis,  367 

Vano  places  the  flood  of  Ogyges, 
the  fiist  flood,  400  yeais  befoie 
Inachub,  314,  338 

— ,011  the  length  of  the  year,  319,  320 
— — — ,  on  a  lunar  month,  computed       9 
for  a  year,  325f  326 

,  on  the  Jger  Romanus,  345 

Vasudeva,  the  father  of  Cnstna,         98 
Vdtei,  Piofessoi,  27 

Vates— lAteb,  buds,  baid^  tellers  of 
truth  01  wisdom,  225 

,  a  musician,  an  oflicei  ot  the 
Sulii,  233 

Vatican  Libraiy,  the,  30,  111 

-,  the  pi  occasion  fiom,  to  the 


Lateran  church, 

could  we  get  at  the 


55 


secret  of,  we  should,  piobably 
find,  £c.     •  57 

,  im  pi  udently  opened  to 

the  Monks  270,  278,  285 

Vau,  the  numbez  6,  138 

01  Va,  Venus,  the  mother,  or 

mothei  Goddess,  162,  215 

,  the,  changed  into  F,  and  the 

•  F  into  C,  293 

Vayamyam— its  supposed  Latin  ori- 
ginal mo,  398 
Vectigal  or  Ashera,  the,  of  new- 
fouud  lands,  reserved  to  himself 
by  the  Pope,                                393 


INDEX. 


Page 

Ved,  bed,  vates,  a  prophet,  227 

Veda  01  Beda,  means  book,  8 

,  knowledge,  225 

— ,  Buddha,  226 

,  the  first,  of  the  Brahmins,  is 

called  Rirh,  *&. 

was  wisdom,  the  book  of  life,  250 

,  the  foiged,  on  the  ten  leaves 

of  the  univei  se,  &c.,  37 1 

,  Beda,  or  Saga,  the,  compiled 

when  letteis  became  known, 
&c.,  419 

Vedanta  philosophy,  the,          227,  427 

,  the,  fiom  Veda,  scripture, 

and  antd,  the  end— the  purpose, 
&c.,  of  the  Veda;  the  followers 
of,  those  of  the  male,  428 

— - ,  supposed  to  mean,  the 

doctiine  has  wisdom  for  its  end, 
&c  ,  in  opposition  to  Nyaya,  not 
wisdom,  429 

Vedas,  the,  or  Bedas,  4,  43,  88 

',  Indian,  not  lead,  but 

sung  01  chaunted,  225,  340 

,  the  Dabistan   (Persian 

books)  so  called,  226 

,  the,  books  of  wisdom, 
connected  with  the  tree  of  letters,  227 

,  the,  contain  no  histoiy 

200  years  B.  C.,  351 

Vega,  on  the  cioss  of  the  Incas,          32 
Veil — no  one  shall  draw  aside  my— 
does  it  mean,  No  one  shall  ex- 
plain  my  cabalistic  doctiine  of 
divine  wisdom  ?  387 

Veils  of  Socrates,  Jesus,  and  Isis, — 
the  object  of  this  woik  to  dra\v 
aside,  and  to  restore  theii  doc- 
tiines,  253 

Venens  Amasius,  95 

Venice — remonstrance  of  Baronius 

to  the  city  of,  52 
and  Bologna,  a  war  be- 
tween, foi  a  pictuie  of  the  Sa- 
viour,                                         228 
Venus,                              5,  6,  84,  212 

,   Calva,    Capitolina,  Verti- 

cordia,  &c.,  91 

— — ,  Vau  or  Va,  mother,  or  mo- 
ther Goddess,  162,  215 

and  Cupid,  both  called  E;&J$, 

^divine  love,  170 
— _ior  the  Saviour,  180 
,  identical  with  Ceies,  He- 
cate—she was  black)  the  mother 
of  the  Gods,                                285 

was  the  Now*  of  Plato's  tii- 

nity — the  Holy  Ghost,  286 

Pei  bum  Carofactum  est  not  pecu- 
liar to  Christians,  98 
Verdier,  Du,                                        79 
Vernal  Equinox,  the,                          83 
Veron,                                               47 
Verses,  20,000,  committed  to  me- 
moiy,  and  repeated  by  the  pupils 
oftheDiuids,                  •     340,436 
Versus,  the  Etiuscan  or  Umbrian, 

of  ten  ten-feet  i  ods,  &c.,  407 

Vespasian— the  miracles  of,  335 

— ',  said  to  have  conquered 

twenty  towns— pi  obably  pait  of 
the  mimicipia  which  sent  depu- 
ties to  the  Wittagemote,  416 
Vesta,                                62,  91,  241 
Viaies,  the,  90 
Vicar-manni — probably  corrupted 
into   Vicrama,   Vicramaditya  — 
priests,                                         266 
Vicaiius  Jesu  Chiisti,                        52 


Page 
Vicais  of  God,  on  eaith,  united  in 

Jesus  of  Bethlehem,  57 

Vicidmaditya,  93  302 

<  '  — ,  Mohamed  a,  or  a 

Saca  01  Saceswai  a,  2 

•  — ,   the   fiut    Supieme 
Pontiff,  supposed  to  be  a,  of  the 
Tiimuiti,  258 

,  the  Vicar  of  God, 

was  ownei    of  the   soil  of  the 
whole  woild,  372 

1  — ,  01  Vicar  of  God,  the, 

alone  heard  of  now,  in  Rome 
and  Tibet,  374 

Vidya,  a  Widow— a  knowing  pei- 

•  son,  226 
Vieige,  1'immaculee  conception,  de 

la,  f  97 

Vine,  the,  embiacing  the  marital 

Elm  or  Alma,  242 
,  was  it 

M-Om  crucified  ?  253 
,  the  fmit  of,  Jesus  would  not 

diink  of,  254 

Vineyaid  01  gaiden  of  God,  Carmel, 

the,  44,  45,  193,  204,  240 

Virachocha,  and  Pachacamack,  the 

Peiuvian  Cieator,  34 

Vngil,  9,  45,  47,  62,  64,  79,  83, 

114,  138,  140,  166,  189,   195, 

202,  207,  345,  408 

— —  calls  Octavius  God,  55 

— — 9  the  doubt  in  the  time  of, 

icspecting  the  eighth  and  ninth 

Avatar,  357 

— — ,  the  histoiy  of  the  life  of,  a 

copy  of  that  of  Homei,  401 

• ,  the  revolving  cycle  of  600, 

celebrated  by,  433 

Vugin,  the,  without  spot,  33 

— ,  Maria  (or  Maia),  45 

. ,  and  child,  the  worship 

of  the,  49 

. ,  Mothei  of  God,  76 

Mary,  the  blessed,  82 

•  and  child,  the  adoiation  of 

the,  common  to  Gaul  and  Egypt, 

109,  181,  279 
Mary,  the  monogiam  for,  is 

M,  170 

-,  intercession  to,  by 


the  miraculous  stone  of  Chaitres,  260 

-  figures  of,  accompanied  by 
the  Lotus,  239,  244 

-  .  of  the  Conception,  or  Pari- 
tura,  the,  108,  109 

-  and  Rose,  the,  in  Mexico, 

32,  239 

Virginia,  28 

Virgo,  the  zodiacal  sign  of,  5,  6 

--  Parituia,  the,  14,  108,  109, 

136,  181,  203,  259,  260,  279 

,  the  son  of,  in 

Wales,  154 

Maria,  Puiificata,  82 


Vis  Visha,  the  temple  of,  at  Benares,  402 
Vishnu,  with  three  eyes,  the  sup- 

posed image  of  the  Trimurti,  136 
Vitiified  torts,  the,  of  Scotland- 

remarks  on  their  nature  and  de- 

sign, 296,  297 

Vives,  Ludovicus,  53 

Volney,  31,  187 

-  ,  how  treated  by  Mr.  Faber,  255 
Vossius,  242 

Votive  offerings,  85—87,  91 

---  tablets,  90 

Vowel  points,  the,  of  Hebrew, 

modern,  184 


Vowels,  deficiency  ot,  lu  Hebrew 
and  Celtic,  185 

Vows,  the  thiee — chastity,  poverty, 
and  obedience,  48,  127,  2M' 

ynhaspati — fathei  of  wisdom — 
the  God  of  Thuisday,  in  ludia,  222 

,  the  foundei  ot  the  CLai  - 

\aka  school,  42  u 

Vulcan— pi  obably  Tubal-Cam,          J'24 

— in  Manetho,  haid  to  have 

reigned  9000  yeaife,  i,  e.  9000 
levolutious  of  the  raoou,  01  75 
yeais  of  12  months  each,  or,  75 
San,  siia- 

Vyasa,  (the  Indian  Spinoza,)  367 

— — ,  the  meaning  of,  not  known 
to  the  Hindoos,  cGi 


Wait,  Dr.,  on  Chaldee  i  oots  in  the 
Sanscrit,  1,  156 

Wales,  4 

— — ,  Hebiew  names  in,  130 

— — ,  given  by  Biutus  to  his  son 
Camber,  hence  called  Cambria,  400 

— — ,  the  Game  Tioy,  found  in, 
decisive  of  the  mythos ;  by  35th  of 
Heniy  III ,  empowered  to  send 
24  membei'b  to  Pailiament,  401 

Walsh,  Di.,  45 

Walter  (Editor  of  Niebuhr),  27, 
371,  381,  391—395,  407,  419,  42ii 

War  between  the  Calif  of  Bagdad, 
the  Imaum  of  Alan] out,  and  the 
Empeior  of  the  Moguls  or  Mon- 
gols, because  a  picference  was* 
given  to  the  standaid  of  the  Ca- 
lif, &c.,  390 

Warren  (Col.),  the  Kala  Sankalita 
of,  192 

JTarsa  the  first  GREAT,  (Mahaba- 
iats,)  probably  between  the  High- 
piiests  01  Pontiffs,  about  the 
presidency  over  the  whole  woild  ; 
111  these  wais  the  feudatoiies 
would  have  little  or  no  concern,  3i/ 1 

Wasigh,  Ben,  on  complications  of 
forms  of  letteis,  15 S 

Wahsih,  Ben,  205,  221,  246 

Water  Rose,  the,  or  Lotus,  32,  33,  420 

Water,  fite,  and  ail — the  origin  of 
things— the  baptism  of— the  first 
Trinity,  3cJ6 

Webb,  on  Chinese  the  primitive 
language, 

Webbtei,  153, 

_, ,9  on  the  common  01  igm  < 

the  Phojnician,  Celtic,  and 
tonic  languages, 

Wednesday — tPoden's-fay, 

Welsh,  the, 

—,  or  English,  called  Celte, 

Galles,  296 

language,  the,  indebted  to 

the  Hebrew,  154,  163 

,  the  old,  allegories  in,  on 

the  tree  of  knowledge,  &c.,  160 

Tiiads,  the,  290 

,  the,  according  to  Young's 

doctrine,  is  Hebrew,  and  both 
Sansciit  and  Latin,  293 

Wesley  and  Whitfield  learned  men : 
but  what  were  their  folio weis  ? 

342,  377 

,,  the  monomania  of,  35S 
,  WHberforce,  &c.,  &c,,  if 


51'-? 


INDEX. 


:Lc  Author  acknowledge  them 
most  excellent  pet  sons,  and  many 
of  tbeii  doctunes  very  good—  he 
•iocs  not  adopt  all  then  toolenes,  440 

West,  the,  the  emblem  of  the  Eul 
One,  89 

',\restoiii  Judea,  36,  39,  40 

Sec  Sj  na  Westei  n, 


"'  2tit,  alone,  has  the  powei  of  le- 
•jew  ing  its  pollen,  253 

'hael,  a,  of  wrought  hoii,  will  fly 
4..  pieces,  befoie  it  leaches  a  ve- 
locity ot  400  feet  pei  second,  312 

,  the,  01  Meicavah  of  E^e- 
Uel,  335,  342,  343,  401 

,  a,  withm  a  wheel,  407 

ilton,   Mi  ,  97,  169,  173,  31  i 

—  j  on  the  tiue  text  of 
ir.e  Old  Testament,  126 

9  on  the  jetii  of  360 
aajs,  "  316—326 

••HI  '          '  "  "9    on   the   comet   of 


1680  „  its  se\en  i  evolutions,  tiom 
hi  last  appearant.e  to  the  deluge, 

326,  338 
,   on   the   Samantan 


cm  onology,  as  to  the  jec.i  ot  the 
dood,       "  327,  329,  332 

-,and  the  Authoi,  cal- 


1  ulate  on  moie  ceitain  data  than 
those  of  their  opponents,  330 

's   Theoiy-—  opinions    of 

DIN.  Giegoiy,  Halle),  and  Keill, 
in  ravour  of,  331 

,  Mi,,  supposed  the  eight 

j>eibons  in  the  atk  increased  to 
2000  in  100  yeais,  395 

,  on  the  length  of  the  old 

Egyptian  and  Jewish  cubit,  405 

,  on  the  first  i  ace  in  Tar- 
tat  y,  and  on  Noah  le  si  ding  m 
China,  435 

White  i  ace,  no  example  of  a,  going 
back  to*  the  llacJtt  by  intei  mar- 
riage, 363 

Whiter,  the  Kev.  Mr.,  on  the  lace 
of  the  Cymriy  290 

\Vhitheld  and  Weslej,  weieleaiued 
men ,  but  what  wei  e  their  follow- 
ed t  342,  377 

Widow,  a,  from  Vidya,  a  knowing 
person,  226 

Widows,  the  custom  of  binning,  in 
Tin  ace,  197,  202 

,  the 

origin  of,  420 

Wilbeifoice,  131,440 

Wilfoid,  Col.,  122,  175 

9  on  the  belief  of  the 

Hindus,  that  all  living  beings  011- 
sfmate  horn  an  atom-like  geim, 
&c.,  398 

William  IV  may  be  abused  here- 
aftei  for  accepting  the  title  ma- 
jesty, 213 

the  Conqueioi — his  giants 

of  land  to  his  geneials,  267,  284,  302 

Jamaica,  ioi   William  of 

Jamaica,  287 

WILLIAM,  KING,  and  the  Archbishop 
ot  Canteibuiy — in  which  of  our 
niuu-of-wat  would  they  soon  be 
found,  it  a  flood  weie  to  happen 
to  Em  ope?  311 

William  I.,  m  the  icign  of,  England 
said  to  have  been  divided  into 
thuty-seven  shiies,  401 

Williams',  Miss,  edition  of  Hum- 
boldt,  26—28,  32,  33 


Wilson,  Di  ,  on  the  flight  ot  Joseph 

and  Man,  45 

-  ,  on  the  Pabupata  writings, 

the  Vdishebhika  philosophy,  &c  ,  429 
Wisdom,  an  emulation,  tiom  the 

Supiemc  to  the  Tnmurti  or  Tn- 

nitj,  128 

--  -  —  and  lettcn,  the  idea  of, 

never  &epai  ated  ,  169 

---  18  \y  01  Y=400,  8^200, 

di9  holy  Om  —  wisdom  of  the  holj 

Ow,  211,  299 

---  ,  the  pcifection  of  know- 

ledge, 230 

---  ,  the  doctnne  of,  existed 

thousands  of  yeais  befoie  Mo- 

hamed,  274 

—  --  ,  can  the  woik  01,  go  to 

decaj  '  335 

--  ,  the  second  peisou  of  the 

Trinity,  the  Logos,  the  Saviom,  337 
----  ,  the  mcai  nation  of,  the  se- 

ciet  doctnne  of  all  nations,  313 

and  the  Gnosis,  the  seciet 


doctrines  of,  weie  those  of  all 
nations,  441 

---  1  the  book  of,  who  was  the 
authoi  of3  123 

---  ,  why  received 
by  the  Romish  Chuich—  tefmed 
by  thePiotestauts,  124 

-  .     i  ,  probably  con- 
tained, onginally,  the  whole  my- 
thos  of  the  crucified  Avatais,  &c., 

125,  126,  128,  232,  441,  442 
Wodehouse,  the  Rev.  C.  N.,  67 

Woden,  4 

,  a  coiruption  of  Buddha, 

208,  209 
Wit,  to  know,  the  Saxon  Sigma-tau 

in,  226 

Witan  or  Wites,  i.  e.  wise  ment         301 
Withershins  (in  German  widdersins) 

against  the  sun  —  sin  foi  Sun,          291 
Wittagemote,  the,  283,  298,  299 

—^__  -  3  o«r  Celtic  ances- 

tors invoked  the  Ghast  (01  Holy 

Gho^t)  to  preside  o\ei,         299,  337 
Witteiia-geniote,  the—  assembly  of 

vvibe  men,  1226,  277 

-  ,   the  feudatoiy 
piinces  of  China  foimed  a,  but 
officiated  solely  in  religious  matters  t  421 

Wittoba  or  Bal-Ii,   the  ciucified, 

206,  299 

-  .....  ,  bet  or  ab,  father  of  wis- 

dom, 299 

Witt-oz-mote,  meeting  of  wise  men 

of  letters?  226,  299 

Wolfang,  St.,  with  hook  of  Satutn,    81 
Woman,  a,  the  saciifice  of,  called 

aumoman,  168 

Wood,  Gandell,  17,  19,  363 

Wooden  hoise,  a,  buiied  in  the 

eaith,&c.,  348 

Woodward's,  Du,  discouise  on  the 

ancient  Egyptians,  309 

Word,  out,  is  m  Aiabic  teerta,  in 

Chaldsean  werd,  240 

Woids,  if  a  judicious  selection  of 
1000,  weie  made,  and  attached 
to  numbers,  two  persons  might 
communicate  without  difficulty 
(with  a  key),  though  tpeaking 
different  languages,  436 

Woild—  the  ernpiie  of  the,  obtained 
by  a  knowledge  of  the  learning 
Neios,  by  Chaldceans,  under  the 
names  of  Brahmins,  JVIrgi,  &c.,  330 


Page 

Woild,  iJie  division  of,  into  three, 
mled  by  thiee  potentates  under 
one,  ab  su  pi  erne  head,  335 

,  divided   among  the  thiee 

sons  of  Noah,  and  the  division 
probably  imitated  by  the  Tiiuxn- 
vuate,  345,  346 

,  peopled  to  a  great  extent, 

before  man  would  lequire  coin- 
uieice,  365 

-,  the  author  of  a  geneial  his>- 


tb. 


tory  of  the,  must  begin  with  the 
origin  of  the  Buddhist  religion, 
and  the  Pontifical  Pandaean  King- 
dom— maiking  well  the  ivw  facts 
i\  ora  mere  probabilities,  36i* 

,  a  geneial  expectation  of  the 

end  of  the,  prevailed  in  Asia,  as 
in  Europe,  m  the  12th  and  13th 
centuries,  382 

— . — 9  the,  divided  among  the  de- 
scendants of  Noah,  into  three, 
and  into  seventy-two  pai  ts  01 1  aces, 

399,  400 

— — ,  the,  as  then  known,  after 
the  death  of  Chiist,  divided  into 
thiee  Patnaichates,  &c , 

— — ,  the  division  of,  into  seventy- 
two,  each  division  having  its 
Fiamens,  Lucumones,  and  San- 
hednm,  ita  Sacred  Mount  and 
its  Deisuls,  422 

Woilds,  the  renewal  of,  nothing 
improbable  01  contrary  to  the 
Divine  Goodness  in,  338 

Writing,  the  ai  t  of,  how  discovered, 
&c.,  148,  149 

— — ,  magical,    175, 

205,  246,  256 

,  the  mfant  art  of,  192 

i — ,  a  masonic  se- 
cret, 218 

,  Reading,  &c,,  the  aits  of, 

long  seciet,  sacred,  and  astio- 
logical,  234,  246,  247,  274,  33'; 

,  sacied,  originally  in  metre,  244 

9  oiigiually  fiom  the  top, 

downwaids,  24t> 

and  Reading,  a  knowledge 

of  the  ait  of,  piobably  succeeded 
ciicumcibion  as  a  test,  309,  310 

— ,  the  ignoiance  of  mankind 

befoie  the  discoveiy  of  the  art  oj|, 
and  while  it  was  kept  a  ptofound 
seciet,  not  surpiisiug,  339,  424 

,  if  the  ait  of,  had  been 

known,  and  in  use,  there  would 
have  been  iccoidia  respecting  the 
fabricators  of  the  walls  of  Tyrins, 
&c,,  419,  420 

,  before  the  invention  of, 

Dancing  was  of  great  importance, 
to  keep  in  recollection  the  sacied 
mythoses,  &c.,  424 

,  gieat  change  which  must 

ha\e  been  ^effected  by  the  ait  ot— 
then  Dancing,  &c.,  with  then 
utility,  lost  their  innocence  and 
simplicity,  425 

,  the  art  of,  the  luin  of  the 

ictentive  faculty,  427 

Written  syllablic  languages,  all,  the 
same,  with  dialectic  variations, 

175,  17<» 

Wytfleet,  M 


JKDEX. 


31' 


Page 

X  or  Xaca,  KL,  cai  ot  \vissdotn  ot 
X,  2 

—  in  Etruscan,  Oscan  or  Latin, 
stands  for  10  or  for  600,          6,  113 

— ,  a  monogiam,  piefKed  for  mys- 
teiy,  6,  198 

—  or  T=300,  20 

—  is  I,  ID  the  Dalmatian  01  Illyiian 
alphabet,  190 

— ,  a  mono^iam  of  God,  confound- 
ed with  the  I,  192 

— ,  the  tenth  hissing  letter,  196 

— ,  the  sign  of  the  united  male  and 
female  pi  in  CM  pie,  198 

— ,  the  sign  in  baptism — the  maik 
for  600,  Samach,  302 

—  means  300  as  well  as  400,  343 
Xaca,                                        6,  8,  28 

called  Cio,  31,  32 

,  crucifixion  and  re.sunection 

of,  105 

,  Woden,  Buddha,  208,  209 

,  miiaculous  conception,  &c  , 

of,  227—230 

,  or  Xekia,  taught  his  doctnue 

for49>eais,  228 

or  Buddha,  the  fig-tiee  sacred 

to,  253 

,  Saca,  Saga,  Sagax,  Wisdom, 

the  lands  of,  held  in  soccage  of 
the  piiests,  &c,s  264 

,  Wisdom,  336 

Xaca-clo-ia,  Siculia  or  Sicily,  9 

Isthaka,  signifies  Loid,  229 

melech,  Royal  Shepherds  or 

Royal  SaxonS)  25 

Xacae,  Saxae,  Sacae,  Xin  01  Xm-di, 

the,  215 

X-aesar  or  Caesar,  6,  24 

XACHA,  5 

X<*yayo£,— Saga  or  Xaca,  khan,        229 
Xagas,  Xacas  or  priests  of  Wis- 
dom, 34 
X-al-hua,  the  Self-exUtent  X,  27 
X-ama,  or  Cama-deva,  both  Cupid 
aud  Venus,                               6,  170 
•    . ,  ama,  maternal  love,             228 
Xamorm  or  Zamoiin  or  Semiramis,     6 
Xangti,  a  God  of  the  Chinese— like 
IEUE  and  OM,  never  to  be  pro- 
nounced,                                      192 
XEAN-TIA,  may  be  di-Sion— God  of 

Siou— of  the  Siamese,  229 

Xafr— X£«e— X%«£«666,  210 

XcMOTOwa,  68—71,  180,  222,  231, 
252,  263,  280,  302,  349,  359, 

383,  417 

Xelhua— the  aichitect  or  giant,          27 
Xenophon — giant  of  land  by,  to 
Diarta — a  tenth  of  the  pioduce  to 
be  paid  to  her,  263 

on  the  revenue  of  Athens,   319 

Xeques  01  Zaques,  Peruvian  priests,  34 
XH^=608,  or  the  Greek  JH  of  Del- 
phi, 190,  210 
Xi  oV  1%,  the  tnlinear  letter  S,  pro- 
bably so  called,        „  199 
Xiang-sioiiph,  a  god  of  Tibet — the 

wisdom  of  lao,  192 

Xin,  Xim,  Sinent.es,  Sacse,  Saxons,  215 

(X=600,    N=50)    &ui    or 

Mam,  224,  250 
,  Xaca,  Se,  Cio,  Sio,  Sais— sal- 
vation, 230 

,  the  holy— the  Sindi  of  North 

India  aud  ot  Thrace,  the  follow- 
eis  of,  414 

Xisuthrus,  the  history  of,  in  Bero- 
II. 


« 

sus  and  Abydenus,  like  that  of 
Noah,  &c,  &c,  321,  322 

Xmh-tecuth,  the  Mexican  God  ot 
fire,  of  years,  the  Evei  lasting  One,  31 

X{W=6G6,  Buddha,  01  Ras  ot 
Siun  or  the  Sun,  210,  250 

XL  01  Chol  =  650,  28 

Xn—  Chust  victorious?  210 

Xochicako,  (home  offloivers,)  the 
temple  of,  faced  the  foui  dudi- 
ual  points,  28 

Xodmmleks  01  Xaca-melechh,  Royal 
Saxvm,  25 

Xp/K,  62,  119,  138,  197,  199,202, 

22<>,  3J4 

-  ,  Chu,  32 

—  —  -,  Kj^yptian  kings,  whose  names 
ended   in  cheres,  weie  lenewed 

i  uc.u  nations  ot  the,  13,  14,  20 

-  01  Ceres  (of  Eleusi-s  and  Del- 
phi), 117,  254,  262 

-  ,  countiy  of,  Ciysen  (or  Chiy- 
sen),  122 

-  ot  India,  Chi  lit  was  the,          323 

-  ,  the,  and  X/>v$,  the  gold  and 

the  Jire  connected,  178 

--  ,  in  the  golden 
age  of,  no  wats,  30fi 

-  ,  means  %/^r°?>   KO^.Q^,    and 
wares,  25  1 

-  ,  a  believer  in,  as  come,  not  a 
heietic,  252 

-  ,  the,  of  Delphi  and  Chaldaea, 
seen  in  Chryses  and  Calchas,         350 

—  ,  the  religion  of,  evidently  ex- 
isted from  the  eailiest  time,          368 

-  ,  the,  of  Delphi—Gael  eb  (Caare?) 
probably  a  foimation  trom,  395 

-  —  the  doctrine  ot,  \vas  the  se- 
ciet  one  of  the  ancients,  ot  the 
Gnosis  —  10  vain  attempted  by 
Clemens,  Oiigen,  &c.,  to  be  ie- 
stoied,  443 

mythos,  the,  16,  22 

the  se- 


441 


443 
46 


290 
20,441 
204 


ciet  mysteiv  of  Eleusib,  Delphi, 
and  of  <ill  nations,  126 

--  Judsean  mythos,  the,  not 
treated  of  by  ancient  authoih, 
because  thej  weie  bound  to  keep 
secret  their  mysteries,  of  which 
the  Xftyrww  was  the  chief 
part, 

Xjp»j$--iani  Divi,  the,  became  Chrib- 
tiani  Divi—  saints,  300 

ty  —  no  longei  surprised 
at  finding,  at  Rome,  at  Delphi, 
and  m  Malabar, 

Xjqffayflx,  the, 

Xp>jr-ians,  the,  having  three  sacia- 
ments, 

X/»ypjjMOv  (or  X-j3o-T=600), 

-  ,  the  &taff  of  Osins, 

-  ,  the  Cabalistic  01 
doctiine  of  all  ages,  345 

Xp^$--Ism,fiom  the  commencement 
of  the  modem  system  of,  at  An- 
tioch,  to  the  Council  of  Nice,  old 
MSS.  and  books  have  been  de- 
stiojed,  to  seciete  evidence,  &c.,  357 
Xpojr^°7*a>  the,  existed  befoie  the    * 
Chiistian  021  a,  202 

conveited  by  priests  into 

117,  174 

was  the  Logos,  122 

ftom  %f»?o"«?,  and  changed 

200 
4F 


^,  the,  oi>  the  tomb  ot  me 
Youth  of  Lanssa,  UOU, 

SP2=360,  Cioss, 

,  dnine  \\isdoni  01  Cross- vn*- 

dom, 
=0= 

XP2,  the  name  ot  (Jnist  thus>  wi it- 
ten, 

on  the  Pope'^  bieast,        202, 

01  TP2,  the  sauifice  offeied, 

in  ancient  and  modem  Italy,  to 
this  (rod,  consisting  ot  bread,  it 
called  iMola— Hebiaict;  Al-om, 

01   XP  =  600,  the  benignant 

bemt$ — the  tuune  cyclar  God  or 
Genius, 

Xu,  a  tiee,  in  Chinese, 

X-umio,  the  muthei  ot  the  Mexican 
WORD, 

XXVIII  the  fiist  foi m  of  recording 

the   fit  ^  idea,  uz.  that  of  the 

Moon  01  her  penod,  149,  150. 

227, 


22  u 


Y,  in  Chinese,  is  one,  ^fj> 

— ,  the  Celtic  prepositive  aiticle, 

THE,  ,*0ii 

Yaca-tecutli,  the  Mexican  God  ot 

Mei  chants,  ,-*! 

Yadu,  lod  di  or  Yodi—holy  lo,  the 

tribe  ot,  2lb 

Yagni  sacniice,  the,  01  the  .saciifice 

of^the  Api,  109,  157,  15«r 

Yajni,  01  Yagni,  the  saciifice  ot  the 

Lamb,  43,  157,  15i 
saciifice,  the,  celebrated  the 

pasiovei   01   the  passage  of  the 

veinal  equinox,  fiom  Tauttia  to 

Anes,  iUt 

Yao  and  Horn,  the  Mexican  Tiiune 

God,  01  the  Cieatoi,  2  . 

— ,  the  Mexican  gieat  God,  called 

INEFFABLE,  ,U 

— •  \olo,  I  will  do,  l!*2 

— ,  the  fin&t  Ling  or  emperoi  oi 
China,  drained  and  lendeied  it 
habitable,  about  2333  B.  C  — 
Here  we  have  the  flood  and  tH 
God  lao  of  the  Jews,  Ji4 

teotle,   the    Mexican   God   01 

Annies,  ^  u« 

Yavana — a  sect  in  India,  demoted 
to  thcfemate  pnnciple,  17* 

Yavanas  oi  loudi,  i.  e  Sacae  ami 
Scythae,  Saxons — the  Lowlandeih 
of  Scotland,  id7.> 

eT3pawf,  the  waterer,  (it, 

*T$w/>  and  Uis, 

Year,    the   gieat  01 
360l)yeaib,  E4i 

. ,  the,  onginally  only  3f>0  days 

long,  141,  316— 32fc 

,,  icckoned  by  the  ancient 

Egyptians,  sometimes  by  the  lu- 
nat  month,  at  otheis  by  the 
three  seasons— Spring,  feummfi, 
and  Wintei ,  !*2.'. 

— }  divided  into  thiec  h)  *ht 

Germans,  42 » 

• ,  the  fiist^  of  all  nations,  be- 

liered  to  have  had  only  3bO 
dayb,  ^  * 

,  the3«608,  Bacchus,  2J,  5i 


INDEX. 


lev-,  ihe,  loci  or  1  in  tnc  Tice  al- 
phabet, 149,  160,  371 

IVy*?,  the  rprp  wv,  chaunted  b) 
the  Biahmms,  427—429 

VfJA-no,  the  most  Sacied  Name 
diiioni;  the  Eqvptiaiu,  17 

J"j«f  m/i  te,  England  so  called  by 
the  Chinese,  141) 

\otiaae,  the  title  of  Alexander^ 
<iitrt — a  foimation  of  the  Saiib- 
cut  Juana,  the  loannes,  &c  ,  the 
nsh  of  Assyiia,  wisdom,  347 

Voni  the  same  as  June,  the  dove, 
.ind  as  Juno — the  Ja-na,  the 
Diana,  Di-ja-aa  01  Dwa-ja-na,  174 

,  iliac,  lona,  and  Selene,  alike 

mean  the  Jemale  generative  pi  in- 
nple,  289 

\oodi&Uia,  J19 

\ork  Minstei,  ending  in  the  highly 
finished,  fiotn  a  Gilgal  01  stMie 
nrdi',  1  H 

,  the  Micklegate  of,  408 

and  Ripon,  the  Culdees  at, 

279,  281,  287,  288 

\  uuna,  Di.,  his  dot'tnue  ot  pioba- 
s  154,  15  o,  168,  175,293, 

362,  363 

on  the  deiivation  ot 
l^ugud^es,  234 

Yotidia  or  Oude,  206 

\>ue\tli  (also  SuchiquecalJ ,  the 
Mexican  Eve,  32 

Yzona,  the  Father— Bacal),  the  Sou— 


Echvah,  the  Holy  Ghost,  so  called 
by  the  Me\icans,  32 


Zab,  Zub,  or  Zuph,  wisdom,  proba- 
bly the  same  onginallj,  353 
Zaba  and  Jaba— the  name  of  Java,   219 
Zabn,    the,   believed  images  and 

tiees  inspiied  the  piophets,  194 

Zacal  01  Asheia — Zacal  is,  pioba- 
bly,  only  il-saca,  THE  Saca— the 
the  payment  of  Saca  became  the 
Saca,  379 

Zamonnoi  Xanioiin  01  Semiiami^,      C 

,  Cornoiiu,  01  Camanna,      228 

Zaphnath-paancah— Joseph,  177 

Zaquesoi  Xequeb,  Peiuvian  priests,    34 
Zanna,  the  queen  of  the  Scythians 

so  called,  229 

Zemindars,  the,  fiist  collected  tithes 
tor  the  piiestfc,  &c.,  266,362 

,  weie  piecededby 


the  Bh  oo  mi  as, 


-,  in  India  and  Ire- 


284 


land — became  what  our  countiy 
gentlemen  ate,  &c,,  373 

,  undei  Loi  d  Corn- 

wallis's  goveinment,  weie  re- 
coguued  as  dependent  prlncest 
and  absolute  proprietors  of  the 
soil,  374 


Zendavesta,  the, 


78,  97,  236 


Zeno,  47,  337 

Zephn  or  the  Holj  Ghost,  182 

Zeradubht,  Zeidu.sht,  77,  97,  202,  236 
Zian,  in  Pegu—  the  mount  of  Mana 
—  Meiu,  4". 

—  ,  a  mystical  mount  —  means 
place  of  repose,  28S 

ZmihXin,  210,  2U 

—  ,  the  name  of  Gengis  Khan—- 
changed fiom  Teningin,  353 

Zoba—  Saba  —  wisdom,  236 

Zoiadust,  Abraham,  the  lefonuci 

of  the  religion  of  the  Magi,  58 

Zodiac,  signs  of  the,  ou  the  chan 

ol  St.  Peter,  57 

-  ,  Mosaic  pavement  of  the, 

in  a  chuich  at  Lyons,  t&, 

-  ,  the  faigns  of,  piobably  the 
pioduce  of  a  high  latitude,  wheie 
the  camel  and  elephant  weie  not 

in  much  use,  ,J29 

Zodiacs,  the,  ot  Esnc  and  Dendeia, 

iy3,  2,M 

Zone  and  Cassock,  ongin  of  the,  77 
Zoioaster,  58,  64,  65,  77,  131,  '1(>1 
,  prophecy  of, 


the  son  of  an  immaculate  Vngin, 


taught  the  i  esnn  cction ,     101 

and  the  Indians,  all  the 

oldest  temples  of,  weie  cau-s,  in 
imitation  of  the  *ault,  cucle,  01 
wheel  of  heaven,  401 

Zoiodubht  or  Zoroastei,  «#£ 


(     519     J 
PASSAGES    OF    SCRIPTURE 

REFERRED  TO  OH  QUOTED 


UKNESKS 


Dentoronnim 


jorfiua 


2  Samuel 
1  King1* 

3  Kinsp* 


1  Chronicle** 

2  Chronicles 
K/u 

Job 

PldllU 


CHAT.     VEK 

xxii.      2, 
v.  29, 

Viv.        18,  19, 
u.          9, 
H, 
8, 
45, 


i 
i 
xli. 


xhi 

x. 

lii. 


vi. 

XI 


Protcibi 

Song  ot  Solomon   iv 
v. 


6, 

15,  19, 
18, 
xhx.      17, 
i  27, 

x.          21, 
iv  25, 

xxxv     30, 
XMX,     28, 
in.         14, 
x\i.       5, 
xvin.     21, 
x\-.        2—4, 
xxi  ii      28,29, 
x  14, 

13—21, 
5, 

38,  39, 
xxu.      5, 
xxxi.     14, 
xx.        17,  19, 

xxxvi.    [?] 

xxii.      12, 

xxiii.     4, 

xxix.     29, 

xxxii.    8, 

v.  3, 

xix. 

xx. 

xviii.     28, 

i.  7, 

xii.        24,  25, 

vi.          12—16, 

xviii      28, 

xvfn.      26, 

xxni.     10, 

n  13, 

xxiii.     6,  &c., 

i.  13, 

xxxvi.    22,  23, 

iv.          3, 

v.  13—17, 

xxi  lii.    18, 

Ixxxiv.  12, 

bra  8—16, 

xvin,  7, 

ni  13,  18, 


xhv. 
xlv. 


xxxiv.   4, 


12— U, 

18, 
28, 
1-4, 


PAGE 

8 

BOOK 

Jciemidh 

]8 

58 

........             134 

J64 

177 

Ezekiel 

tb. 

178 

184 

307 

Daniel 

349 

397 

Ecclesiasticus 

399,  409 

Wisdom 

38 

124 

MATTHEW 

194 

197 

79 

82 

ib. 

194 

tbt 

Mat  k 

44 

137 

179 

181 

194 

306 

376 

Luke 

179 

181 

308 

409,  410 

38 

John 

19 

ib. 

184 

421 

180 

426 

74 

Acts 

87 

82 

231 

371 

Romans 

184 

233 

1  Corinthians 

ib 

ift. 

Colossus 

128 

Phihppians 

53 

Hebrews 

95 

James 

204 

1  John 

408 

204 

Revelations 

245 

id. 

15 

233 

ib. 

235 

CIiAP. 

VER 

TAGE 

XX 

1, 

3 

XIX. 

5, 

82 

XXM1. 

35, 

i*. 

xlix 

7, 

128 

XXV. 

26, 

221 

xliv 

20, 

79 

Vlll. 

14, 

92 

1^ 

15—21, 

342,401 

X. 

9—16, 

ib 

VI. 

10, 

89 

IX. 

2, 

169 

li 

2,3,5-7,      ... 

324,232 

11 

13—20,           .    , 

16.     id 

x'm. 

55,56, 

-49 

ni 

11, 

67 

vi. 

87 

i 

17, 

133 

xxvii. 

57,  62, 

143 

XVI, 

18, 

182 

xiii. 

U, 

308 

M 

3, 

49 

i 

8, 

67 

!!• 

13, 

72 

xvi. 

18, 

i*. 

xvi. 

7, 

,  136 

xu 

42S 

,  143 

iv. 

11, 

,  308 

Hi. 

16, 

67 

xii, 

35, 

77 

ii. 

7, 

,  109 

xxiii 

.     53,  54, 

143 

Vlll. 

10, 

308 

i. 

25, 

64 

111. 

23, 

66 

i. 

11,18, 

72 

iii. 

16,18, 

tb. 

XIX. 

42, 

143 

xii. 

13, 

231 

i. 

1, 

..    .    .             261 

xix. 

1     7, 

66 

n. 

23,24,32,      .. 

122 

lii. 

13—18, 

*            tf. 

X. 

34,  35, 

145 

X\l. 

16, 

90 

HI. 

8, 

94 

\  . 

60 

«X. 

14, 

94 

1. 

38, 

120 

ii. 

10, 

90 

vu. 

1,10,  11,15,.. 

58 

V, 

14,15, 

72,  73,  75 

IV. 

9, 

72 

V. 

21, 

94 

ii. 

8, 

15 

xi. 

8, 

,  *b. 

i 

5, 

,  72 

sail 

.       8, 

110 

xi. 

8, 

119 

xni 

.       17,  18, 

169 

GEORGL   SMALLPIELD,  PR1NTFR,  HACKNEY. 


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